Accountability in Politics: The case of the Oromo Struggle for Freedom/Liberty

By Qilxuu
Oppression conceives struggle. Struggle needs organization under a common motive, from a simple aggregation in a tea/coffee party to forming a grand political union running for country leadership with far-reaching ideology. Organizations rise up with objectives and set up goals, and may eventually succeed or succumb, depending on how successfully they managed to come to their final endeavors.
The rise and weakening of the Oromo Liberation Front (OLF) during the past four decades is a milestone in Oromo history. The recognition of an Oromo region with a distinct territorial integrity and map, the acceptance of the Oromo language as official and instructional media in Oromia state are chief among the achievements. However, the principal objective of establishing an independent Oromo Republic is still far from sight. As a result, in the past two/three decades, we witnessed the sprouting of several political groups from the fundamental root, the OLF, denouncing the original agenda as a failure, and declaring themselves as reformists/revolutionists with a better agenda for the Oromos, and even for the rest of the people oppressed by the Ethiopian Regimes, past and present, based on their ethnic/national identity. Prior to their segregation into smaller split groups, they preached the objectives and goals of their parent organization, the OLF, and won the support of their targeted supporters, who contributed immensely to the success of the struggle, up to life sacrifice. The detention, torture and ultimate departure by death of Alemayehu Gerba, and recently, Tesfahun Chemada, is a case of utmost attention. Note that, had it not for our propaganda, these young Oromos, could have made their choices afterwards, to lead the types of life styles we are leading, on their own: we told them to follow us, but we were not there when they arrived.
It is a matter of fact that these various groups who try to establish themselves on the popular demands for freedom/liberty, are well aware of the damages caused by the opponent as well as the proponents of the idea on wealth, life, and many other aspects of life on the Oromos and other peoples living in Oromia. Furthermore, some of the split groups like the ODF (of Lencho Letta) and “the No Name” (of Kemal Galtu), who acknowledged a defeat in the struggle, more or less bluntly, at least in the case of forming an independent/ sovereign Oromo state, tried to announce a new direction, without any apology for their previous wrong plans /at least for being a part and parcel of a wrong endeavor/ in which the precious lives of many innocent people were endangered and lost all together. Let me ask the new gangs of the Oromo struggle, like the ODF: do you really feel pity for the sufferings of the Oromo people which your mere propaganda as members your parent OLF caused during the past several decades? What is your guarantee if your new plan also encounters a similar ending after sometime in the future?
I’m not blaming you for your change of mind. Anybody can take a different course after an initial decision as the circumstances change. The implementations of our plans may face insurmountable challenges at some steps/phases in their course. We may need to make amendments to make to changing conditions and proceed to our goals or we have to stop our plan all together and set up a new one. I believe both are possible, but with regard to the existing case of the Oromo struggle, the latter seems to be more inappropriate, as we are closer to achieving victory than any previous time in the history of the struggle.
Let me ask you once again: who is responsible for the damages that one or the other party inflicted in this struggle? You may say that you don’t think that there should be anybody to assume the responsibility in such political games, whatsoever. We know that political games may end up with disastrous consequences of incalculable magnitude in human life, individually or collectively.
Accountability does not merely mean the punishment of a wrong doer. It should leave a lesson for the culmination of a repetitive wrong doing. My urge is for the latter. In scientific experiments, repletion of an action several times improves our reliability on the outcomes, but if we change a single parameter it will be a quite different experiment with a quite different result, and does not contribute the reliability. Insisting on a well-planned experiment will bring us closer to our goal each time we try it. Vacillators will never know even their own locations, let alone entering the territory of a reality. As for me, there is nothing more shameful to come together for a welfare dinner party for a newly formed party at the “graveyard” of a parent party while its loyalists are languishing in prison and refugee camps all over the world.
Let’s pray to God to give us the wisdom to come to our minds and be our natural selves!

=>bilisummaa

Humiliation of Woyane bond-sale campaigners in Sweden on August 31, 2013

Hawaasni Oromoo fii Toophiyaa guyyaa ar’aa (Hagayya 31, 2013) magaalaa lammaffaa biyya Suweedin Goteborgi keessatti harka wal qabachuun garee Wayyanee ta maqaa jaarumsa kuurii laga Abbaay jedhuun maallaqa ummatarraa funaanuuf guyyaa ar’a Hagayya 31 bara 2013 dhufte turte. Haata’uu hawaasni wal yaame gurmuun bakka isaan walgayuuf itti karoorfatanitti itti dhaquun akeekni saanii akka hin milkooyne addaan facaasan, qarshiin namarraa funaanuuf dhufan hafee mataa ofiitiifuu poolisaa jalatti dheessuun achirraa baqatanii jiru..Guutuu dhimmaa kanaa viidiyoo kana daawwadhaa!

=>ayyaantuu

Singer Eebbisaa Addunyaa was gun down by Woyyaane 17 years ago, August 30, 1996

Jafar Abafogi/facebook | August 30, 2013

It has been 17 years since Eebbisaa Addunyaa, the famous revolutionary Oromo nationalist and patriotic singer was murdered by Woyyanee security forces on the street of Finfinee. The extremely fearless and vocal advocate of the Oromo people, was gunned down in his home, along with his friend – Tana Wayessa, on August 30, 1996. “Today, Friday August 30th, we mark the 17th Anniversary of the his Execution. Eebbisaa is an inspiration to all of us. Not only because he changed the Oromo nation with his music, but for the fact that he “did not give up or give in” no matter how bad the oppression got. He continued to be a voice for the voiceless people until his last breath. They killed Eebbisaa; but they will never kill his work or the cause for which he was martyred for. sirboota eebbisaa keessaa amma yoonatti kan sammuu dhalataa oromoo keessaa baduu dide yeroo hunda kan yaadannoo ta’ee argamu duuti eebbisaa amma yoonatti kan dhugaa hin fakkaatne keessaa geerarsa isaa keessatti**Yaa bunaa hin daraarinii amman harree bitutti yaa du’aa nan waaminii yaa biyyee nan nyaatinii amman bilisummaa ija kiyyaan argutti** kan jedhee geerare amma yoonatti sammuu ilmaan oromoo keessaa kan hin haqamne ta’ee argama . Ebbisa was born in Dembi Dollo, southwest of the Western Wallaga region of Oromia. With two younger brothers and three sisters, Ebbisa was the eldest son in his family. He was a very talented and respected young person. He attended Oliiqaa Dingil Primary School, Qellem High School, and then passed the national examination for Higher Education to attend a university. 

In 1991, while waiting for admission to an university, the military regime of Ethiopia was overthrown by OLF, TPLF, and EPLF forces. In Ebbisa’s hometown of Dembi Dollo, OLF forces had set up a strong military base. At that time, Ebbisa was very aware of the deteriorating Oromo condition and the need for self-determination for the Oromo people; hence, to support the Oromo struggle for national determination, he joined the OLF. He was trained to be a cadre (Dabballee), and being exceptional at that, he became a Dabballee/cadre trainer in the Dembi Dollo OLF military camp. But beyond his abilities within the military, Ebbisa was also musically talented; he played many instruments and was a gifted vocalist. Because of this, he joined the OLF music band and played a significant role in pushing forth Oromo culture, music, and identity.

Throughout 1991 and 1992, Ebissa travelled through various regions within Oromia (the south, southwest, center, and western) to perform and sing; his songs were not only cultural, but they were revolutionary. They were songs that strongly emphasized the sufferings of the Oromo people and ways through which the Oromo people should demand justice. On a personal level, Ebbisa was a very kind person; he truly loved and cared for the Oromo people. He provided his assistance and care to individuals, his relatives, his sisters, brothers, etc. to anyone who needed help or were having troubles. Ebbisa was a very popular, well-admired, nationalist musical artist. Ebbisa was also known to be a very brave individual. Even after the OLF went underground and its leaders where banished from the country, he continued to sing about the criminal activities that the Ethiopian government was heavily engaging in. He was extremely fearless, daring, and publically vocal about the Ethiopian regime’s terrorist tactics against the Oromo people and continued to also support the Oromo Liberation Army (OLA).

Because Ebbisa was so courageous, so openly vocal about the murders and injustices that the Ethiopian government was committing, he himself became a large target of the Ethiopian government. According to the Oromia Support Group Press Release No 17, a 26 year-old Oromo who was a friend of Ebissa and who was helping him by transporting him to performances recognized clearly that Ebbissa was under government survelliance and was being monitored by government agents. On August 30th, 1996, Ebbissa Addunya was assassinated in his own home by woyyanee security agents in Finfinne. The following is an account from the Oromia Support Group Press Release No 14 in October 1996: Oromo nationalist singer Ebbisa Addunya and his friend Tana Wayessa were shot dead by government gunmen on August 30th [,1996]. They were at Ebbisa’s home in the Shiromeda area, No 094, Higher 13, Kebele 01, north of the American Embassy in Finfinee, when gunmen burst in.

Eyewitnesses claim the bodies were dragged from the house and put in a Land Rover with a government license plate. The security men who carried out the murders first cleared the street. Residents who looked out of their houses after the gunfire were told to get back indoors. The bodies were recovered [the] next day from the morgue at Menelik II hospital. But even after Ebbisa was murdered, Ebbisa’s family became a target as well; they were repeatedly mistreated in the hands of OPDO security agents in Dembi Dollo due to their relation to Ebbisa. His brother Ashanafi has been repeatedly imprisoned by Wayyene and OPDO agents. May his soul rest in peace, he will never be forgotten. Qabsoon itti fuffaa*** !!

=>ayyaantuu

Aayyoo Makka remembers the battle of Dhombir

by Abdullatif Dire

(OPride) – “It was a grievous experience,” said Makka Bariso somberly recounting her unspeakable ordeals under successive Ethiopian rulers starting with emperor Haile Selassie.

Makka — or as she is affectionately called Akkoo meaning grandmother in Oromo — is the oldest wife of the late Hajii Adam Jilo Webo, a prominent figure in the Oromo struggle for freedom. Webo died in exile in 2005 after decades of resistance against three Ethiopian regimes, including the current one.

Aayyoo Makka, who came to the U.S. in 2007, now lives with her grandson in Minneapolis, thousands of miles away from her homeland, which she profoundly misses. Born sometime in 1910s in the Bale zone of Oromia region, Akkoo spent her early childhood herding cattle when not tending to house chores. Like most women of her generation, Makka, who did not attend school, married Webo at an early age. She led a good and happy life amid her extended family network, since they had a lot of cows, camels, and goats – thanks to the abundance of grazing land in the area.

I spoke to Akkoo as part of upcoming plans to tell the untold stories of many unsung heroes and heroines in Oromo struggle during a commemoration of the 50^th year anniversary of the onset of Oromo people’s armed resistance against Ethiopian tyranny.

“I never even told these stories,” said Makka as her face glowed and her voice sank. “Now, I am ready to use the rest of my life to tell them, if God willing, so that your generation will finish what your forefathers started a half century ago.”

In early 1960s, conflicts began to pile up over grazing land rights, unbearable taxation, land inheritance and classification, and religion between indigenous Oromo farmers and armed Abyssinian settlers in the Bale region. The Oromo were dispossessed and systematically impoverished while corrupt and incompetent Ethiopian elites expropriated their land. Estimated at over 40 million, the Oromo are Ethiopia's single largest ethnic group.

Absent a democratic means to channel their grievances, a gallant son of Oromo, General Waqo Gutu Usu, began to clandestinely mobilize locals to check exploitations and repressions of the Ethiopian empire through a language the empire understood best – armed resistance. He subsequently went to Somalia and acquired military training and arms giving him some firepower. This movement, sometimes dubbed the Bale Oromo rebellion or uprising, paved the way for Oromo people’s ongoing quest for self-determination by putting up the first most serious challenge to the Ethiopian empire. Waqo and the movement he helped inspire remain the beacons of Oromo resistance. He died in exile in 2006.

During a recent visit, Makka told me her near-death ordeal in one of these battles, when Ethiopia’s mechanized army raided her village with dreadful war machines like jets and tanks – to “punish,” for once and all, mindless nomads, as the empire then pejoratively referred to a peasant army that confronted it with outdated rifles acquired from Somalia.

Makka vividly recalls a scene of mayhem during this battle when helicopters came making a reconnaissance and suddenly began bombing the villagers as they prudently tried to escape. “It was a little before Thuhur [the noon prayer] when we ran to the bushes grabbing only things that were at our sight as helicopters hovered over us to map the area and then jets came to unleash their death dealing weapons,” said Makka.

She serenely looked up at the sky, raised her hands to a level of her chest and said, “Galanni ka Rabbiti, hanga hardhaa ka na jiraachise” –Praise be to the Lord who let me live till this day.

“I took my two youngest kids and run as fast as I could into the bushes. The helicopters flew above us once to capture photos and then, returned to destroy whatever was captured,” said Makka as sadness took over her face. “I cuddled up the kids and laid on top of them to hide as the firings rattled the area.” Makka talked about one incident she still regrets as tears gushed down her cheeks. She remembers leaving behind a young woman who had given birth just few weeks before this date. The woman was later found dead hugging her child after the mayhem.

Makka said her survival was almost miraculous as bullets torn the trees around her. She remembers confused and terrified neighbors coming from their hideouts when the jets were gone. Some cried for their loved ones killed during the aerial bombardment while others began desperately searching for those missing. I was amazed by how the distant memories of trepidations and tribulations of a nonagenarian woman from a war torn country continues to prevail.

A series of battles during this period are famously known as Weeyra Dhombir – named after the assault rifle used by the Oromo fighters. The first battle took place at Malka Anna near Ganale River in 1963 – sowing the seeds of Oromo people’s armed resistance against the Ethiopian empire – and this year marks its 50th anniversary. To remember this landmark event, a celebration will be held at Saint Thomas University in Saint Paul, Minnesota on Oct. 20, 2013.

Makka never dreamt she would leave her country, let alone crossing an ocean to live in a country where she now finds herself a perfect stranger. Prior to her resettlement in the States, the only thing Makka heard about America was that Haile Selassie’s fearful military machines came from America, a country that humbly welcomed her family. Makka, who spent over a decade at a Kenyan refugee camp, highly appreciates the freedom she has in the U.S., even if adjusting to the American lifestyle has not always been so easy.

“Back home people knew their neighbors, and you’d go talk to them for hours,” she said comparing the two worlds during my visit on a recent Sunday afternoon. “Here, you don’t know your next door neighbor’s name. Even, if I do I can’t talk to them because I don’t speak English.”

Makka valued speaking in Afaan Oromo as we conversed in the Arsi dialect. Language remains one of her biggest challenges in the U.S. as she still struggles to speak English. She loves talking to younger kids but can’t always understand them, as many Oromo children born in the diaspora do not speak Afaan Oromo very well. Although she enjoys the luxury of her new life, Makka said, “Biyya teenna baay’ee yaade”— I miss my country so much.

Despite these challenges, Aayyoo Makka remains positive and jovial. She has strong spiritual and emotional connection to Oromia. She was delighted to see pictures from my recent trip to the homeland, including some of Mada Walabu, her place of birth. With most of her peers long rested, Makka hopes to visit home soon so as to ease her protracted homesickness and smell the scents of Oromia once more.

--

* The author, Abdullatif Dire, is a third-year Physiology student at the University of Minnesota Twin Cities. He’s the recipient of 2011 Gates Millennium Scholarship [OPride’s profile here]. He can be reached at aadire2015@gmail.com.

=>opride

Letter to US State Department Ethiopia Desk-Foreign Policy: Death of Engineer Tesfahun Chemeda

Dear US State Department
Ethiopia Desk

During a 2009 speech given by President Obama, preservation of human dignity was stated as core US policy objective. A portion of the speech was documented by the Congressional Research Service in a July 22nd, 2011 article titled Africa Command: U.S. Strategic Interests and the Role of the U.S. Military in Africa.

“When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems, they are global security challenges, and they demand a global response…. And let me be clear: our Africa Command is focused not on establishing a foothold on the continent, but on confronting these common challenges to advance the security of America, Africa, and the world.”

Although the African Command goals include “confronting common challenges” of Genocide and terrorism, the question remains why US Government provides military aide to States (including African) that practice “State Terror.” Support of “State Terror” often results in oppression, human rights violation and Genocide, as history has proven repeatedly. Such was the case in Iraq where US Foreign policy, initially supported Saddam Hussein’s regime during the Iran-Iraq war of the 1980s. The Foreign policy was instituted despite the fact that the Saddam Hussein persecuted occupied people such as Kurds and other segments of the Iraqi population. Support of Saddam Hussein at that time emboldened the regime to use brutality to suppress Kurds and Iraqi people in general, as well as neighboring Kuwait. Operating with impunity caused the death of untold numbers of Iraqi civilians. Similarly, support of the Ethiopian Government has resulted in extrajudicial imprisonment and deaths of many civilians, including Oromo, Ogaden, Anuak, Sidama and Southern Nations.

Further analysis of Ethiopia reveals the African colonial nature and desire for perpetrators (Abyssinian elites) to retain the colonial empire as the root of conflict in the Horn of Africa. The Northern ethnic groups (Amhara and Tigray) have occupied Oromo, Ogaden and Southern Nations for over 120 years. Throughout the occupation, brutality, Ethnocide and Genocide have been part of the Abyssinian policy for controlling the occupied territory through leveraging International conflicts and ideologies. The policy of ethnocide extended to cultural and linguistic domination by a population (Amhara), who constitute less than twenty percent of Ethiopia.

• While Amhara ruled Ethiopia, the Oromo language was banned in public places. The founders of Macha Tulama Self Help Association in Ethiopia, a civic organization made of Oromo professionals and leaders1, attempted to counter the repressive regime, resulting in many of the leaders imprisoned and or killed. Attached is a 1977 Amnesty International Press Release that reported on the execution of Mecha Tulama leaders, General Tadessa Birru and Colonel Haile Regassa. Colonel Alemu Qixxessa was arrested and served 10 years in prison for being one of the founding members of Mecha Tulama. http://www.amnesty.org/es/library/asset/AFR25/007/1977/en/60527fe6-4fba-45eb-a44a-922648490a70/afr250071977en.pdf 

“In some such trials in early 1976 defendants were allowed their own lawyers or state legal aid, and relatives could attend the trial. however, in general, trials were in camera, defendants were denied legal representation, and judgements and sentences appeared to be arbitrary. In one well-known case in 1975,two Oromo officers, General Tadesse Birhu (whose case had been taken up by AI in the 1967′Calla 2rial’) and Colonel Haile Hagassa were sentenced to prison terms by a military tribunal, on charges of joining a counter-revolutionary organization but the terms were changed to death penalties by the chairman of the Derg, and both were executed. ” – Amnesty International 1977

• Under the current Tigrayan regime, Oromo was included as a state, but our language and culture was suppressed including Waaqeffannaa, an indigenous Oromo religions. As was the case during Amhara regime, our founding organization in Ethiopia offices were looted and closed by Government of Ethiopia. http://www.amnesty.org/fr/library/asset/AFR25/008/2004/fr/91c51157-d5ae-11dd-bb24-1fb85fe8fa05/afr250082004en.html
• Arbitrary arrests of Oromo were documented in 2007 by Amnesty International http://www.amnestyinternational.be/doc/spip.php?page=imprimir_articulo&id_article=11649
• Oromo Support Group Australia letter on Oromo Prisoners of Conscience including Mecha Tulama members and leaders http://www.gadaa.com/OSGAStatementSept2011.pdf

Although the War on Terror is critical, sacrificing of occupied people such as Oromo in Ethiopia sends mixed messages to the World. An underlying message is that our Government allows aligned states to commit human rights violations and Genocide, under the guise of State security. The inference is that our Government stays “neutral” as long as the aligned nation supports the current Global initiatives such as the War on Drugs and War on Terror. It sets a standard for other Nations that the World accepts policies that vilify civilian populations in order to carry out a mission to suppress dissent, occupy neighbor states, Genocide and or Ethnocide, further weakening the core objectives of the United Nations.

One recent consequence of “Neutral policy” towards human rights violations and genocide by the Ethiopian empire is the death of Mr Tesfahun Chemada; an Oromo professional who was killed in Ethiopian Kaliti prison this past week.

Mr Tesfahun Chemeda fled Ethiopia to Kenya because of persecution of Oromo professionals. In Kenya, Mr Tesfahun approached UNHCR and filed for protection. UNHCR gave him a mandate based on confirmation that Mr Tesfahun was persecuted in Ethiopia. Tragically, the Kenyan Government arrested Mr Tesfahun along with another Oromo, Mr Mesfin Abeba, for interrogation before refoulment to Ethiopia. According to sources:

“The two innocent victims Tesfahun and Mesfin were handed over to the Ethiopian authorities who took them hand cuffed and blind folded at 2:00 AM local time on May 12, 2007, purportedly to have them investigated for terrorism at the JATT Main Investigation Branch in Finfinne (Addis Abeba)…… From Apr. 27 to May 12, 2007, before handing them over, they [Tesfahun Chemeda Gurmessa and Mesfin Abeba] were interrogated at the Kenyan National Bureau of Investigation near Tirm Valley by American Agents and Kenyan Anti Terror Police Unit. The Kenyan officer Mr Francis, who led the investigation, concluded the innocence of these two victims and requested the Kenyan authority to immediately let them free. However, another Kenyan CID agent Ms Lelian, who is suspected of having close connection with the Ethiopian agents, opposed the decision and facilitated the handing over of these two innocent victims. “

Kenyan Government actions were in violation of international obligations and norms. The standards that Kenyan blatantly violated include:

• 1465 U.N.T.S 185, Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment2
• and Article 3 of the Convention against Torture. 3

As a result of these violations, Mr Tesfahun Chemeda was martyred as an Oromo; having been tortured and killed in Kaliti prison in Ethiopia. The tragedy is that the case of Mr Tesfahun Chemeda is much too common for Oromo.

Attached are letters by Oromo Support Group to Minister in the UK and Human Rights League of the Horn of Africa, which provide a great deal of detail on Mr Tesfahun Chemeda.

http://gadaa.com/oduu/21413/2013/08/27/open-letter-of-osga-to-hon-kevin-rudd-australian-pm-on-the-death-in-ethiopian-custody-of-engineer-tesfahun-chemeda-after-refoulement-from-kenya/

http://humanrightsleague.com/2013/08/ethiopia-the-government-is-accountable-for-the-death-of-a-political-prisoner-at-an-ethiopian-jail/

We urge the US Government to reform US Foreign policies to protect all human rights. The consequences of “neutral policies” have created vast suffering of civilian populations around the World, including Oromo.

Sincerely,

Mardaasa Addisu
Secretary of Macha Tulama Cooperative and Development Association

http://www.machatulama-usa.org/

---

1. Journal of Oromo Studies Association on Mecha Tulama Self Help Association http://www.oromostudies.org/josfiles/JOS%20Volume%204%20Numbers%201&2%20%281997%29.pdf

2. Under the Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment (1465 U.N.T.S. 185), the obligation not to return a person to a place where they will face torture or ill-treatment.

3. Article 3 of the Convention against Torture provides: No state party shall expel, return (“refouler”) or extradite a person to another state where there are substantial grounds to believe that they would be in danger of being subjected to torture.

Analysts question morality of double edged partnerships with Ethiopia

http://www.cfr.org/ethiopia/us-ethiopia-double-edged-partnership/p13922

=>ayyaantuu

Press Release of Oromo Community in the Netherlands on the killing in prison of Eng. Tesfahun Chemeda

                                                                                                                    August 29, 2013

When Would the Specter of Heinous Persecution Against Oromos End? We members of the Hawasa Oromo in the Netherlands are stunned by the death of Tesfahun Chemeda Gurmessa in Ethiopian dungeon on the 24th of August 2013.  

Tesfahun Chemeda was exemplary activist in Oromo student movement while he was studying in Finfinne/Addis Ababa University. After graduating in Civil Engineering, Tesfahun had served his people in his professional capacity as civil engineer for more than four years in Arsi, Ilu-Abbabora and in Wallaga.

More and above all, Tesfahun was a man of high sense of justice, vibrant voice and strong advocate of freedom for the Oromo people. For mere reasons of these activisms, he was made one of the prime targets of  persecution by the Woyane authorities and forced to flee to Kenya to escape the imminent danger from the perpetrators of the day. While in exile in Kenya, Tesfahun sought international protection and granted refugee   status by the UNHCR; and continued in his advocacy for freedom and justice among Oromo refugees in that country.

Irrespective of the international protection granted to him in accordance with relevant international instruments, here again, he came up against the ghost of persecution he left behind. There, along with his fellow national-Mesfine Abebe, he was arrested by Kenyan authorities and handed over to his persecutors.

In the hands of his persecutors Tesfahun suffered all and every inhuman and degrading treatment: he was handcuffed, blindfolded and coercively taken back to Ethiopia; was  victimized by kangaroo court verdict: detained in Maikelwai, the center that frequently houses political prisoners and is known for brutal abuse of detainees, including torturing during interrogations; was denied medical treatment and held in solitary confinement for  more than a year in darkness that resulted in  sight  problem  until and up to his death.

The death of Tesfahun Chemeda Gurmessa in such a situation  is a case book  of the current  circumstances of the Oromo people. On the one hand, it casts a long shadow of historical injustices. On the other hand, it reveals the continuity of cruel slaughter of our people in contemporary time by the perpetrators of the day.

Here,  it suffice to recall the recent massacre in Asasa, Garba (Wallo) and  Kofale under a blanket banner of the so-called  terrorism. In such testing time and circumstances, Oromos as people and their organizations as key players  must pose the question; when would the specter of heinous persecution against Oromos end? Not only posing,  the questions needs appropriate and timely answer. To this effect, we call upon our people-organized and unorganized to get prepared up to the challenge of the time.

In due course, the Hawasa Oromo in the Netherlands extend its condolence to the family of Tesfahun, to his relatives and friends and pray to have strength at this hours of grief.  

Hawasa Oromo in the Netherlands Executive Committee Amsterdam/ The Netherlands

=>oromiatimes

Frequent loss of lives in Moyale unacceptable

August 29, 2013 (Standard Digital) — It is inexplicable that innocent lives are being lost in Moyale in a country that prides itself as being peace loving. Or could the local anecdotes that the residents of the border town do not belong to Kenyabe true?

Surely, it is not beyond the ability of the police and other law enforcement departments to end the on-going bloodletting that has already cost six lives in as many days. The genesis of the regular conflicts should be well known to the local leaders as well as those in the national government whose raison d’être is to protect lives and property.

Ethiopian militia

As expected, many explanations have been offered for the recent violence ranging from a fight over land and water sources to a row over the seats in the County government. Others have attempted to argue that theEthiopian militia from Ethiopia is to blame because of its frequent incursions ostensibly in pursuit of fighters from the Oromo Liberation Front (OLF), which is battling its government forces in a secession bid.

But irrespective of the reasons behind the recent clashes, the national government has a duty and a mandate to protect its people at all times throughout the country that it cannot shirk or devolve to any other entity. It is not enough for police to assureKenyans that normalcy has been restored while evidence on the ground suggests otherwise.

Destruction of property

A reasonable expectation would be that new police reinforcements would have been rushed to the area as soon as it was clear the forces on the ground would not be able to cope with the escalating situation.

Yet, contrary to these expectations, violence is still raging on the seventh day and there is no telling when it will be brought to an end. Worse, lives are still getting lost and the destruction of property continues.

Perhaps, it may not be too much to ask that the police do whatever is necessary to end the violence and then go after the perpetrators. For it cannot be overemphasised that the practice of individuals and groups attempting to get their way through violence will not be tamed until perpetrators are brought to book.

=>ayyaantuu