Statement from the Leadership of the Oromia Media Network (OMN)

Oromia Media Network will be inaugurated on March 1, 2014.

Oromia Media Network (OMN) is a product of the unwavering spirit of the Oromo people, and their firm belief in freedom of expression and freedom of thought. We believe that the primary purpose of any media establishment is to offer thoughtful perspective on various issues. Cognizant of this, OMN is our grand step towards reclaiming our voice, the voice of truth and fair representation. We are elated to announce that Oromia Media Network will be launched on March 1st, 2014 in the heart of Minneapolis, Minnesota.

Oromia Media Network is an independent, nonpartisan and nonprofit news enterprise whose mission is to produce original, impartial, citizen-driven reporting. The goal of this network is to create multilingual news and programs that will serve as a reliable source of information in the greater horn of Africa region. OMN will offer perspectives grounded in objectivity rather than propaganda. It will uphold international core journalistic and ethical standards of truthfulness, objectivity, integrity, and public accountability while offering a uniquely Oromo perspective. These principles are integrated and adopted into our core values and editorial policy as a media entity.

OMN has a structural governing body that consists of the Board of Trustees, Executive Council and Editorial Board. The Board of Trustees is supervisory body of OMN, while the Executive Council is responsible for the overall management of the organization. The Editorial Board is charged with the development and production of news and other programs.

From Ayub Abubakar, who was murdered because he established the first Afaan Oromo radio in Mogadishu city, Somalia in 1960s, to Lelise Wodajo, who has just been forced into exile after years in jail, Oromo people and Oromo journalists in particular have sacrificed and paid the ultimate price for freedom of expression, to bring truth to light and tell their story in their own way. This project is the latest in this ardent effort to have our voice heard free from intimidation and censorship. We believe that the historic establishment of this media network is an integral part of the multifaceted struggle of the Oromo and other oppressed people to regain their freedom. This is evident in the unreserved support we have been receiving since we initiated this project. It is our collective effort that made it possible for us to stand at this pivotal point in our history.

Therefore, on behalf of the OMN leadership and the team that labored so hard to make this dream a reality, we take great pleasure in inviting Oromo and friends to join us for this historical inauguration at 2 PM on Saturday, March 1st, 2014 at University of Minnesota.

Hamza Abdurezak (PhD), Chairman of Board of Trustees
Girma Tadesse, Executive Director

Oromia Media Network (OMN)

Breaking News: Medrek Suspended UDJ, and Accepted Sidama Liberation Front as a Member

According to an email communiqué from the leadership of the obscure political organization called Medrek – Medrek, on its 9th Congress held yesterday, unanimously suspended UDJ (Unity for Democracy and Justice) for undermining the activities Medrek while it unanimously accepted the Sidama Liberation Front as a new member.

In recent months, UDJ – now with all Amhara leadership – has aligned itself with the Amhara supremacist Neftegna group called the Blue Party.

The suspension of UDJ from Medrek now officially makes UDJ a Northern-ethno-nationalist political group, while Medrek is largely a Southern-ethno-nationalist political group.

Medrek is criticized by many for being organizationally weak, and having no support from the regime; for instance, while UDJ holds rallies in its Amhara-base of the Ethiopian empire with the blessing of the TPLF regime, the obscure Medrek does not get permissions for rallies and other organizational works from the TPLF regime.

=>gadaa

ይድረስ የኦሮሞ ጥላቻ እና ፍራቻ (ኦሮሞ ፎብያ) ለተጠናወተህ “የታሪክ ምሁር” ተብዬው ዶ/ር ኃይሌ ላሬቦ፤ በኦሮሞዎች ተገደሉብኝ ላልከው ቤተሰቦችህ ታሪክን በመበቀያነት መጠቀምን አቁም!

በነጌሳ ኦዶ ዱቤ

“ሚኒሊክን  ብትወቅሱ  ማንነታችሁን ትረሱ” በሚል  አርዕስት  ፅፈህ  የለጠፍከዉን  ሀተታ አይቸዋለው።  የግዕዝ  ፊደሎችን  መፃፍ ባልችልም ፤  ጫፍ  የወጣ  ወገንተኝነትህና  ጥላቻህ  ፊደል  እየለቀምኩም ቢሆን  መልስ  እንድሰጥ  አስገድዶኛል። ለነገሩ  ቃለ ምልልህን  ከሰማሁ  ጊዜ  ጀምሮ  በኦሮሞ  ህዝብ ላይ  ልዩ ጥላቻ  እንዳለህ  የተረዳሁ  ቢሆንም  ምክንያቱ ምን  እንደሆነ ላውቅ  የቻልኩት  ከዚህ ፅሁፍህ ላይ  ነው፡፡  በዚህ ፁሑፊ ራስህን  ያልቻልክ  የስርአቱ ሰለባ  መሆንን ስላስመሰከርክ ፥  ይህ  መልስ ለስርአቱ  አቀነንቃኞች የተሰጠ ነው። ለማንኛውም  እስኪ  የፅሁፍህን  ይዘት ወደ  መገምገም  ልመለስ፡፡

የኢትዮጵያ ታሪክ
የኢትዮጵያ  ታሪክ  የዉሸት  ታሪክ  ነዉ።  ባለሟሎቹ  ነገስታቱን ለማስደሰት  ንጉሱን  በማሞገስ  ታረክ በማስመሰል ይጽፉለታል።  እንድያው ም  የኢትዮጽያ  ታረክ  ክብረ  መንግስት  ይባል  የለም:: ጠላቱን ደግሞ  በማዉገዝ  ያስደስቱታል።  እንግዲህ  እነ ደብተራ ዘነብ  እና  አባ  ባህሪ  ከዚሁ  ቡድን የሚመደቡ ናቸው፡፡  በተለይም  አባ  ባህሪ  ብእራቸውን  ከወረቀት  ጋር  ሲያገናኙ  የነገዱን ቁጥር  ብዛት ፣ ሰውን ለመግደል ያለዉን ትጋት ወዘተ እያሉ በጥላቻ  እና በጠላትነት  መንፈስ  ልክ  እንዳንተ  የፃፉ  በመሆናቸው  እነዚህን ታሪኮች  እንደ እውነተኛ  ታሪክ  አድርገህ  ልትከራከርባቸው  መሞከርህ  የታሪክ ምሁርነትህ ን  አጠያያቂ  ያደርገዋል፡፡  ይህ ማለት ልክ ዛሬ  የመለስ ደጋፊዎች  “የተለየ  ራዕይ ያለው፣  መልካም  መሪ”፣  በሚሊዮን  ዓመት  አንዴ  የተፈጠረ፣”  ወዘተ… እያሉ እየፃፉለት  ያሉት ነገ  ታሪክ  መሆኑ  አይቀርምና  ያኔ  እነዚህ  አጨብጫቢዎች  የፃፉለትን  እንደማጣቀስ  ይቆጠራል፡፡ ከኢትዮጵያ  ታሪክ ውስጥ ልናምናቸው  የምንችላቸው  እውነታዎች  ጥቂቶች  በመሆናቸው  ስለተፃ ፉ  ብቻ  አንቀበላቸሁም፡፡ በተቻለ  መጠን  ወገንተኛ  ባልሆኑ  አካላት  የተፃፉትን  መርጠን  እንጠቀማለን፡፡

የግል ጥላቻ
ከከንባታ ጎሳ  የተወለድክ  መሆንህን  ጠቅሰህ  የአርሲ  ኦሮሞዎች  እናትህን፣  የእናትህን  እናት(አያት) እና  በአጎትህ ላይ  ጭፍጨፋ  መፈፀማቸውን  ጠቅሰሀል:: ድርጊቱም  የተፈፀመው  በጎሳ  ግጭት ሳቢያ  መሆኑን  ገልፀሀል፡፡ ለመሆኑ የከንባታ  ጎሳ  በጦርነት  የበላይነትን  ቢያገኝ  አርሲዎችን  አይገልም ነበርን? የአበባ  ጉንጉን  ነበር  ወይ የሚያጠልቁላቸው? እንዲህ  አይነት ጦርነቶች  በጎሳዎች መካከል  የተለመዱ  ስለሆኑ  የኦሮሞን ጨካኝነት ለማሳየት ይህንን  በምሳሌነት መጥቀሽ  ያንተን  ወገንተኝነት  እና  የበቀል  ስሜት  ከማሳየት ውጪ  ምንም  እርባና  የለውም፡፡

አኖሌ
የአኖሌ  ታሪክ  እንደሚያስረዳው  በአኖሌ  የተፈፀመው  የቀኝ  እጅ  እና ጡት  ቆረጣ  በጦርነት  ወቅት  የተፈፀመ  አልነበረም:: ይህ  ድርጊት  የተፈጸመው  በራስ  ዳርጌ  በተመራው  ስድስት  ዙር  ዘመቻ  አራቱን  አርሲዎች  ያሸነፉ  ቢሆንም በመጨረሻ  “አዙሌ” በተባለው  ቦታ  በተደረገው ጦርነት  በቁጥር  120,000 (አንድ  መቶ  ሃያ  ሺህ) የአርሲ  ጦረኞች ከተገደሉ  በኋላ  የነፍጠኛው ጦር  አሸንፎ  አርሲን  ሊቆጣጠረው  ችሏል፡፡  ከዚህም  በኋላ  ቢሆን  የአርሲ ኦሮሞዎች በተፈለገው  መጠን  አልገብር  ስላሉ  እና  በተበታተነ  ሁኔታ ማጥቃት  ባለማቆማቸው  አኖሌ  በተባለው  ቦታ  “ሰላም እናወርዳለን  እና  የእርቅ  ጉባኤ  ተሳተፉ”በማለት  ነፍጠኞቹ ነጭ  ባንዲራ እያውለበለቡ  ህዝቡ  እንዲሰበሰብ  ካደረጉ በኋላ  በሦስት  ሺህ  አርሲዎች  ላይ  አሰቃቂውን  የቀኝ  እጅ  እና  የጡት ቆረጣ  ፈፀሙ፡፡ (ይህን  በተመለከተ  የዶክተር አባስ  ሀጂን  መፀሀፍ  አንብብ) ይህ  የቀኝ  እጅ  ቆረጣ  በአድዋ  ጦርነት በተማረኩት  የኤርትራ አስካሪዎች  ላይም ተፈፅሟል።  ስምንት መቶ ወታደሮች ቀኝ  እጅ  እና  እግራቸውን  በአፄ  ሚኒሊክ ትዕዛዝ  ተቆርጧል፡፡ ይህን ሲያደርጉ ግን  ከነዚህ  ጋር የተማረኩትን  የጣሊያን ወታደሮች ምንም  ሳያደርጉ  ነበር  የሸኟቸው፡፡  ይህም  አፄዉ የፈረንጅ  አጎብዳጅ  መሆናቸውን  ያሳያል፡፡  ይህ  በኤርትራ  አስካሪዎች  ላይ የተፈፀመው  ድርጊት  እንደዚህ  አይነት የጭካኔ  እርምጃ  የተለመደ መሆኑን  ማሳያ ነው፡፡  በተጨማሪም  “አፄ  ሚኒሊክ  እጅግ ተዋረዱ የሸዋን  ነገስታት  እጅ ነስተው  ሄዱ” የሚለው  ቅኔ  እጅ  የመቁረጥ  ባህል ስር  የሰደደ  መሆኑን  ማሳያ  ነው።  ጳዎሎስ  ኞኞ  አፄ ቴዎድሮስ አንድ ጊዜ  አራት  መቶ  ሰው  ሌላ  ጊዜ  ስድስት  መቶ  ሰው  እጅ  ቆርጠው አንገታቸው  ላይ  አንጠልጥለው  እንዲሄዱ  ያደረጉ መሆኑን  እና  ይህም  በተለያየ  ጊዜ  ይፈፀም  እንደነበር  ፅፏል፡፡

ጨካኝነት
ኦሮሞ  በጦርነት  ሲያሸነፍ  “ጨካኝ” ይሉታል።  ሲያሸነፋቸዉ  “ፈጀው፣ ጨፈጨፈው፣ ጨረሰው” በማለት  እና አቢሲኒያውያን  የኦሮሞን ህዝብ  ሲያሸንፉ  ደሞ  “ዛሬ  አምላክ  አሳልፎ በእጃችን  ሰጠ” አንገታቸውን  ቆራርጠን ጭንቅላታቸውን  ከመርን።  በእግዚአብኤር  ኃይል  ይህን  ያህል  ገደልን      እያለ  ኦሮሞን  መግደል  ፅድቅ  እንደሆነ  አድርጎ ይጽፍ  የነበረው  አባ  ባህሪ  ነበር።  በውጊያ  እነሱ ሲያሸንፉ  ጀግንነት  እና  የአምላክ  እርዳታ፤  ኦሮሞ  ሲያሸንፋቸው ደሞ  እንደ  ጨካኝነት መቁጠራቸው ወገንተኝነትን  እና  ጥላቻን  ከማንፀባረቅ  ውጪ  ሌላ ምንም  ፍቺ  የለውም።  ጦርነት ከሆነ  ጦርነት ነው:: ኦሮሞ  እየተወጋ  ዝም  አይልም።  ምናልባትም  ወግተውት  አፀፋውን  ሲመልስ  መንጫጫቱ  “አንቺው ታመጪው  አንቺው  ታሮጪው” መሆኑ ነው፡፡  በሌላ  የሕግ  መርህ  ባለቤት  በራሱ  ጉዳይ  ፈራጅ  አይሆንም  ስለሚባል በራሳችሁ  ጉዳይ ለራሳችሁ  የሰጣችሁት  ምስክርነት ተአማንነት  አይኖረውም፡፡  እንዲሁም  ጠላት  ነው  ብላችሁ በጥላቻ እና  በፍራቻ  ስለምታዩት  የኦሮሞ  ህዝብ  የምትሰጡት  ምስክርነትም  ቢሆን  ከወገንተኝነት  የፀዳ  ሊሆን  አይችልም።  ይህ ሁሉ  ሆኖ ግን ኦሮሞን  ከሚጠሉት  ጎራ  ካሉት  ፀሀፊዎች  እንደ  እነ  አለቃ  ታዬ  አይነቶቹ  በመፀሀፋቸው  ኦሮሞ  ሰላም ወዳድ፣ እግዚአብሄርን  የሚፈራ፣  በሸንጎው  በውሸት  የማይፈርድ፣ ምንም እንኩዋን  ክርስትናን  ያልተቀበለ  ቢሆንም አስርቱን  ትዕዛዛት  “ክርስቲያን  ነን” ከሚሉት  በላይ  ያከብራል  በማለት መስክሯል። ምንም  እንኩዋን  ክርስቲያኖች ብንሆንም  ክፉዎች  እና  በመፀሀፉ  የማንመራው  እኛ ነን  እንጅ  “ኦሮሞ እንኩዋን  በሰው  በእንስሳ  እንኩዋን  አይጨክንም” በማለት  በሰፊው  ያተተውን  እንድታነብ  እጋብዝሀለው፡፡ ይህንን  የዋህ  እና  ሰላም  ፈላጊ  ህዝብ  ጫና እና  ጥቃት  ካበዛችሁበት  በኋላ  እሱ  አምርሮ  አፀፋውን ሲመልስ  “ጨካኝ” እያላችሁ  ብትንጫጩ  ማንም  አይሰማችሁም። ኦሮሞ  ጀግና  እንጂ ጨካኝ  አይደለም፡፡  ስለ  ኦሮሞ  ጀግንነት  በደንብ  አድርጋችሁ ታዉቃላችሁ።  በአድዋ  ጦርነት የአምባላጌን ምሽግ  የሰበረዉ  በማን  የተመራ ጦር  ነዉ? ገበየሁ  ገቦ  አይደለም  እንደ?  ሚኒሊክ  ፈርቶ ስደራደር ፣ ገበየሁ  ሳይታዘዝ  ድል  አድርጎ  በዉጊያዉ ተገደለ::  ፈረንጆቹን  ፈርቶ መቐለ ላይ የሸኛቸዉ ሚኒሊክ፣  ጣይቱ  ባትኖር ከጣሊያን  ጋ  ይዋጋ  ነበር? ኢትዮጵያዊነትን  እንድንቀበል ለማባበልም ብሆንም  ጣይቱ  ኦሮሞ  መሆኗን  አምናችኋል::

ወራሪ
የኦሮሞ  ህዝብ  የኩሽ  ዝርያ ነው፡፡  ይህ  የኩሽ ነገድ  ህዝብ  ከደቡባዊ  ግብፅ  ጀምሮ  በዛሬይቷ  ሱዳን  እና  በአፍሪካ ቀንድ ለብዙ  ሺህ ዓመታት  በመኖሩ  ይህ  አካባቢ ለኩሾች ጥንት  መኖሪያቸው  ነው፡፡  ከደቡብ  የመን  ከ700 ዓመተ አለም  እስከ  100 ዓ.ም  ፈልሰው ወደ  አፍሪካ  ቀንድ  የመጡት  ሀበሻ እና  ሀማሴን  የተባሉት  የሴም  ዘሮች  ናቸው፡፡ የኩሽ  ነገድ የሆኑት  እነ  ሲዳማ፣  ሀዲያ፣  አፋር፣  ሱማሌ፣  አገው፣  ሁሉ አገራቸው  የአፍሪካ  ቀንድ  መሆኑ  እየታወቀ የኩሽ  ነገድ  የሆነው ኦሮሞን  ብቻ  የህንድ  ውቂያኖስን  አሻግራችሁ  ስታሰፍሩት  እፍረት  ነገር  አልፈጠረባችሁም፡፡ “የአብዬን  እከክ  ወደ  እምዬ ልከክ” እንደሚባለው  መጤ  የሆነው  የሴሜቲክ  ነገድ  ነባሩን  ህዝብ  ወራሪ  የማለት የሞራል  ብቃት  የለውም፡፡  አባ ባህሪ  ኦሮሞዎች  ገላና  የተባለውን ወንዝ ወደ ምስራቅ  አቋርጠው መጡ  ይበል  እንጂ  ይህ ገሞ የተባለው  ቦታ ጋሞ  ጎፋ ስለመሆኑ  ምንም ደጋፊ ማስረጃ  የለም፡፡  እዚህ ላይ  ሁለት ግልጽ  ያልሆኑ ጉዳዮች  አሉ፡፡  በመጀመሪያ፣  ገላና የትኛው ወንዝ  ነው  የሚል  ጥያቄ  ያስነሳል፡፡  ገላና  ማለት ወንዝ  ወይም ትልቅ ውሃ  ከማለት ውጪ  ገላና  የሚባል ወንዝ  የለም፡፡  የሰገን  ወንዝ  ወይም  ገላና  አባያን  አቋርጠው  ወደ  ጋሞ ጎፋ  መጡ  እንዳይባል  ወደ ምስራቅ  እንጂ ወደ ምእራብ  ተሻገሩ  አላሉም፡፡  አባያ  ከጋሞ  ጎፋ  በምእራብ  በኩል  ስለምትገኝ  አባያን  ከተሻገሩ  ወደ  ምእራብ ተሻገሩ  ማለት ነበረበት፡፡  ሌላኛው  አወዛጋቢ ጉዳይ  አባ  ባህሪ  ገሞ  ከማለት  ውጪ  ከገሞ  እስከ  ሸዋ  መካከል  ባለው ሰፊ  አካባቢ ምንም  ገጠመኞች ሳይፅፉ  በግንደበረት፣  በጎጃም  እና  በሌሎች  ሸዋ  አካባቢዎች  የተደረጉ  ጦርነቶች  እና ግጭቶችን  ብቻ  ማተታቸው  እንዲሁም  በሰሜን  ሸዋ  አካባቢ እና  በሌሎች  ሸዋ  አካባቢዎች  ገሞ ተብለው  የሚጠሩ ቦታዎች መኖራቸው  አባ  ባህሪ  የነበሩት  በሰሜን  ሸዋ  አካባቢ እንጂ  ጋሞ  ጎፋ  አልነበረም  የሚል  ድምዳሜ  ላይ  ያደርሳል፡፡ በተጨማሪም  አባ  ባህሪ  ከነበሩበት ገሞ  ከሚባለው  ቦታ  ሸሽተው  ወደ ደብረ  ዳሞ  ነው  የገቡት፡፡  በደብረዳሞ  እና በገሞ  መካከል  ያለው  ርቀት  አጭር  መሆኑን  ከፅሁፋቸው  ማወቅ  ስለሚቻል  የነበሩበት ቦታ  ሸዋ  ውስጥ  መሆኑን  የበለጠ የሚያረጋግጥ  ነው፡፡

የዘር ግንድ
በዚህ  ፅሁፍህ  የኦሮሞ ህዝብ  ነገድ  እንጂ  የዘር  ግንዱ  አይተሳሰርም፡፡ ከአንድ  የዘር  ግንድ  የወጣ  አደለም፤ በቋንቋም  በባህልም  አይገናኝም  ብለሃል፡፡ ይህ  ትልቅ  ስህተት ነው፡፡ ለፅሁፍህ  ዋቢ  ያደረከው  በዋናነት  የአባ ባህሪን  መፀሀፍ  ሲሆን፤ አባ  ባህሪ  ደግሞ  ኦሮሞ  ከአንድ  የዘር  ግንድ  የተገኘ  አንድ  ህዝብ  መሆኑን  አልካደም፡፡ እንደውም ኦሮሞ  ቦረና  እና  ባሬንቱማ  በሚባሉ  ሁለት ትላልቅ  ጎሳዎች ስር  የተደራጀ  መሆኑን  ጠቅሶ  የቦረና  እና የባሬንቱማ ልጆች  እነማን  እንደሆኑ  በመዘርዘር  ህዝባቸው  በመብዛቱና አገራቸው  በመራራቁ  በተለያዩ ገዳዎች  ስር መተዳደር  መጀመራቸውን  አትቷል፡፡  በዚህም  መሰረት  የቦረና  ኦሮሞዎች ኦዳ  ነቤን ማእከላቸው  ሲያደርጉ  ባሬንቱማዎች ደግሞ ማእከላቸውን ኦዳ  በቡልቱም  አድርገዋል፡፡  ያለምንም  እፍረት  የኦሮሞ  ህዝብ  በቋንቋም  በባህልም  አይገናኝም በማለትህ  እኛ  አፍረንልሀል፡፡  ይህ  ህዝብ  የአንድ  ቋንቋ  ባለቤት፤  በገዳ ስርአት  ሲተዳደር  የነበረ  እና  አንድ ሃይማኖት  “ዋቄፈና”  የነበረው  ህዝብ  ነው፡፡  አንተም  ሆንክ  አባ  ባህሪ፣  የኦሮሞ  ህዝብ ዘሩን  ቆጥሮ  ከአስራ  አምስት እስከ  ሃያ  አባት  ድረስ  የትኛው  ጎሳ  ከየትኛው ቅርንጫፍ  እንደሆነ  እንደሚያውቅ  ታውቃላችሁ፡፡  “ጋላ” የሚለው  ቃል ኦሮሞን  አይወክልም  ብለህ  ያቀረብከው ኦሮሞን ለመከፋፈል  ካለህ  ፍላጎት  እንጂ  ከኦሮሞ  በስተቀር  በዚህ  ስም  ሲሰደብ ወይም  ሲጠራ  የነበረ  ሌላ  ብሄርም  ሆነ  ብሄረሰብ  የለም፡፡  አለመኖሩን በደንብ እያወክ  ይሄን  ህዝብ ለመከፋፈል ባለህ  እኩይ  አስተሳሰብ ህዝቡ  በቋንቋም  በባህልም  ሆነ  በዝርያ  በጭራሽ  አይገናኝም ማለትህ  በእጅጉ  የሚያሳፍር ነው፡፡

የገዳ ስርአት
የገዳ  ስርዓት  ስልጣን  ከአንድ  ቡድን  ወደ  ሌላ  ቡድን  በሰላማዊ መንገድ  የሚተላለፍበት  ስርዓት ነው፡፡  ይህ  ስርዓት በየስምንት ዓመት  እድሜ  እርከን  የስራ  ድርሻ  በመከፋፈል  ህብረተሰቡን በአምስት  የፖለቲካ  ፓርቲዎች ስር በማደራጀት  አምስቱ  ቡድኖች  ተራ  በተራ ለስምንት  ዓመት  የሚያስተዳድሩበት  ስርዓት ነው፡፡  “በዚህ  ሹመት  ላይ ባለ  ግዜ  ውስጥ  ሰው  ካልገደለ  ጠጉሩን  አይላጭም  ጉቱን  አያሳድግም” ብለሃል፡፡  ይህ  ከእውነት  የራቀ  እና  ከጥላቻ የመነጨ  አገላለፅ  ነው፡፡  አንድ  ጉዳይ ግን  አለ፡፡  ሁሉም  ሉባ  የራሱ  የሆነ  የሚያከናውነው ተልዕኮ  አለው፡፡ ለምሳሌ  በጠላት  የተያዘ  መሬት  ካለ  የማስለቀቅ ግዴታ  ስለሚኖርበት ያንን  ጉዳይ  እስካላከናወነ  ድረስ  እረፍት አይኖረውም፡፡

ገዳ  የኦሮሞ  መንግስ  ስለሆነ ልክ  ቡሽ  የጀመረውን  ጦርነት ኦባማ  እንደሚጨርሰው  ሁሉ  የሙደና  ገዳ  የጀመረውን የሮበሌ  ገዳ  ይጨርሰዋል፡፡  ይህን  ከአደራ  ጋር  የተሰጠውን ተልህኮ  ሳያሳካ  እረፍት  አይኖረውም፡፡  ይህ ዳር ድንበሩን  መከላከል  እና  የብሄሩን  ክብር  ማስጠበቅ  እነ  አባ  ባህሪ  በስርዐቱ  ጥንካሬ  ምክንያት  በደረሰባቸው ሽንፈትየተነሳ  የቻሉት  ያህል  ስርዐቱን  አሉታዊ  አስመስለው  ስለፃፉ  የስርዐቱ ዲሞክራሲያዊነት  አያሳጣውም፡፡  የገዳ ስርዐት  የኦሮሞን  ህዝብ  በእኩልነት  እና  በዲሞክራሲ  እንዲኖር  ያስቻለና በተሻለ  አደረጃጀት  የኦሮሞ  ህዝብ በጎረቤቶቹ  ላይ  በጦርነት  የበላይነትን  ያጎናፀፈው  በመሆኑ  የኦሮሞን  ህዝብ  የሚጠሉ  “አባ  ባህሪዎች” እና ተሸናፊዎች  ይህንን  ስርዐት  ሊወዱት  አይችሉም፡፡

ሰለባ
መስለብ  የሰሜቲኮችና  የአማራ  ባህል  ነዉ።  ማስርጃ  ፩።  በመጽሀፍ ቅዱስ  መጽሀፈ ነገስት ዉስጥ  ዳዊት  የሳኦልን  ልጅ ለማግባት  የፊልስጤማዉያን  ብልት  ቆርጦ ማምጣቱ፥፥  ዳዊት  የሰለሞን  ኣባት ነዉ።  የሰለሞን  ልጆች ነን  የሚሉት እነማን  እንደሆኑ  ማስረዳት  አይጠበቅብንም። ማስርጃ  ፪።  በመጽሀፍ ቅዱስ  የሀዋርያት  ሥራ  መጽሀፍ  አንድ ኢትዮጵያዊ  ጃንደረባ  ወደ ኢየሩሳሌም ተጉዞ  ነበር።  ይህ ግዜ  በግምት ፩ኛ  ክፍለ  ዘመን  ነዉ።  ሰዉየዉ ከሰሜን  ኢትዮጵያ  ስለመሆኑም  ግልጽ  ነዉ።  ማስርጃ  ፫  ። ኮሎኔል  አልኸንድሮ  ዴል  ባየ  የተባለው  የኢትዮጵያ ወዳጅ በጻፈዉ  “ቀይ  አንበሣ”  በተሰኘዉ  መጽሀፍ ውስጥ አማሮች  ከ፲  እስከ ዕድሜ  የሆኑ  ህጻናትን  ብልት  እየሰለቡ የንጉሶች፣ የራሶች  እና  የፊታዉራሪዎች  አገልጋይ ጃንደረባ  ያደርጏቸዉ  እንደነበር  ጽፏል።  ድምጻቸዉ ወደ ቀጭንነትም ስለምቀየር  ቤቴ  ክርስቲያን  ዉስጥም  ይቀድሱ  እንደነበር  ይታወቃል።

ስልጣኔ
ሌላው  በፅሁፍ ውስጥ  ልትገልፀው  የሞከርከው  የኦሮሞ ህዝብ  ኃላቀር  እንደሆነ ልታሳይ  የሞከርከው  ሙከራ ነው፡፡ በዚህ  ሙከራ  ዘላንነትን  (አርብቶ አደርነት) የአኗኗር  ዘይቤ መሆኑን ረስተህ  እንደ  ኃላቀርነት ለማየት  መሞከርህ ምን  ያህል  ኃላቀር  እንደሆንክ  የሚያሳብቅ ነው፡፡  ክርስቲያን  አለመሆን ወይም  በአፍሪካዊ  እምነት  (ዋቄፈና) ተከታይ  መሆንም  ቢሆን  ሊደነቅ  እና  ሊኮራበት  የሚገባ  እንጂ  እንደ  ኃላቀርነት  ሊታይ  አይችልም፡፡  የራስ  የሆነ የእምነት ፍልስፍና  የዛን ህዝብ  ታላቅነት  የሚያሳይ ነው፡፡

አፄ ሚኒሊክ
1. ቡላቶቪች  የተባለው ራሺያዊ  በ1900 ከሚኒሊክ  ጦር  ጋር  ዘምቶ  የነበረ  ሲሆን  “Ethiopia though Russian Eyes” በተሰኘው  መጸሀፉ  የሚኒሊክ  ወረራ  የኦሮሞን ህዝብ  ቁጥር  በግማሽ  ያሳነሰ  መሆኑን  ጠቅሷል፡፡

2. ማርቲን  ዴሳልቫክ  የተባለ  ፈረንሳዊ  የካቶሊክ ሚሺነሪ  (1900) “The Oromo: An Ancient Africa Nation” በተባለው  መጸሀፋቸው  በዚህ  ወረራ  የኦሮሞ ህዝብ  ቁጥር  በግምት  ከአስር  ሚሊየን ወደ  አምስት ሚሊየን  መውረዱን  ገምቷል፡፡

3. August 18, 1895 እ.አ.አ  የታተመው  የኒውዮርክ  ታይምስ  ጋዜጣ  አፄ  ሚኒሊክ  በኦሮሞ ላይ  ዘመቻ በመክፈት  ወንዶቹን  በመፍጀት ሕፃናት  እና ሴቶችን  በባሪያነት  መውሰድ  በሰፊው  ይተገበሩ  እንደነበር  ፅፏል፡፡

4. February 26, 1895 እ.አ.አ  የታተመው  የኒውዮርክ  ታይምስ  ጋዜጣ  አሰቃቂው  የሚኒሊክ ዘመቻ  በሚል ርዕስ  ስር  ሰሞኑን  ንጉስ  ሚኒሊክ  በኦሮሞ ህዝብ  ላይ  በደቡብ  አቢሲኒያ  የከፈቱት  ዘመቻ  70,000 ሰዎችን በመግደል  15,000 መማረካቸውን  ገልፀዋል፡፡

5. August 2,1874 እ.አ.አ  የታተመው  የኒውወርክ  ታይምስ ጋዜጣ  የአቢሲንያ  ባሪያዎች  በሚል  አርስት  ስር በየዓመቱ  ከ80,000 እስከ  90,000 የሚሆኑ  ባሪያዎች  በምፅዋ  ወደብ  በኩል ወደ ውጪ  የሚሽጡ  መሆኑን  ጠቅሶ የባሪያ  ነጋዴዎቹ  ባሪያዎችን  የሚገዙት  ከነፍጠኞቹ  ሲሆን  ንጉሰ ነገስቱም  የቀረጡ  ተቋዳሽ  መሆኑን  ያትታል፡፡

6. አኖሌ  ላይ  የሦስት ሺህ ኦሮሞዎች  እጅ  እና  ጡት  ከማስቆረጣቸው  በተጨማሪ  በአደዋ  ጦርነት  የተማረኩ  800 የኤርትራ  አስካሪዎችን  ቀኝ  እጅ  እና  ቀኝ  እግር አስቆርጠዋል፡፡

7. November 7, 1909 እ.አ.አ  የታተመው  የኒውዮርክ  ታይምስ  ጋዜጣ  በአርስቱ  የአቢሲኒያው  ንጉስ  ሚኒሊክ በአሜሪካው  የባቡር  ሃዲድ  ስራ ተቋራጭ  ከፍተኛ  የአክሲዮን  ባለቤት ናቸው  በማለት  ወደ  ዝርዝሩ ውስጥ  ስንገባ  ይህ የባቡር  ሃዲድ  አክሲዮን  ከሃያ  አምስት  ሚሊዮን ዶላር  በላይ  መሆኑ  እና  ከዚህ  በተጨማሪ  በቤልጅየም  እና እስካንዲኒቭያ  ከተሞች  የወርቅ  አምራች  ኩባንያ ውስጥ  አክሲዮን  እንዳላቸው ዘርዝረዋል፡፡  ይህ ሁሉ  ንብረት  ከዬት መጣ  ብለን  ብንጠይቅ  ከተወረሩ  ብሄር  ብሄረሰቦች  የተዘረፈ መሆኑ  ግልፅ  ነው፡፡  በዚሁ  መሰረት  የሚኒሊክ  ወታደሮች ከአርሲ  66,000 የቀንድ  ከብት  (ፕሮፌሰር  መኩሪያ  ቡልቻ)፤  ከወላይታ  18,000 (ተሻለ) ከደቡብ ኦሞ 40,000 ከጂጂጋ  50,000 (ጆን  ማርካኪስ) ወዘተ… የተዘረፈ  ነው፡፡ ከ፩ ሚሊዮን በላይ ኢትዮጽያዊያኖችን በባርነት ሸጠዋል(መኩሪያ  ቡልቻ)::

8. አፄ  ሚኒሊክ  ከምእራብ  ኢንዲያ  ወደ  አዲስ  አበባ  መጥቶ  የጥቁር  ህዝብ  መሪ  ሁንልን  ብሎ  የጠየቀውን  ቤኒቶ ሲልቪያን  የተባለውን  ሰውዬ  እኔ  ጥቁር  አይደለሁም፡፡  ሴማዊ  ነኝ  በማለት  አባረውታል፡፡  ሀይለስላሴም  HO Davis የተባለው  ታዋቂው  የጥቁር  መብት  ታጋይ  እና  Marques Garvey የተባለው  ጃማይካዊ  የጥቁር  መብት  ታጋይ ባናገሩት  ጊዜ  እኔ  የሰለሞን  ዘር ነኝ  በማለት  አፍሪካዊነታቸውን  ክደዋል፡፡  እነዚህ  በአፍሪካዊነታቸው  የማያምኑ፣ በአፍሪካዊነታቸው  የሚያፍሩ  የበታቸው  ስነ ልቦታ  የተጠናወታቸው  እና በራሳቸው  የማይተማመኑ  ናቸው፡፡

9. ተወራሪው  የደቡብ  ህዝብ  መሬቱን ተነጠቀ፤  ነፍጠኞቹ  መሬቱን ተከፋፍለሁ ለሚፈልጉት  ሰጡ፡፡  በሃብት ንብረቱ ላይ  አዘዙበት  ህዝቡ  ወደ  ባርነት ወረደ  :: መሬት  አልባ፣  ታሪክ  አልባ፣  ባህል  አልባ፣  ሀይማኖት  አልባ፣  አረመኔ ህዝብ  ብለው  ሰደቡት፡፡

ያልተሳካዉ  ፕሮጀክት
እናንተማ  እጃቸውንና  ጡታቸውን  ቆርጠን  አዋርደናቸዋል፤በማንነታቸዉ እንዲያፍሩ  አድርገናቸዋል፤ ስነልቦናቸውን ሰልበናል፤  ቋንቋውን  እና  ባህሉን ቀብረናል  ብላችሁ  ተዝናንታችሁ ነበር:: “የዋሆች  ምድርን  ይወርሳሉ” የተባለው ቃል ይፈፀም  ዘንዳ ግድ  ነውና  ከአንድ መቶ  ሰላሳ  ዓመታት  በኋላም  ስነ፡ልቦናው፣  ቋንቋው፣  ማንነቱ፣  ባህሉም ተጎዳ  እንጂ አልጠፋም:: ምንም  እንኩዋን  የወሎ ኦሮሞ  ጎሳዎች  የነበሩት  እነ  የጁ፣ ወረ  ቃሉ፣  ወረ  ሂመኖ፣  ወረ  ባቦ፣  ወሎ፣ ወረ  ሼህ፣  ለገ  አምቦ፣  ራያ፣  እና  አዜቦ  የመሳሰሉትን  ማንነታቸውን  እና ቋንቋቸውን  በማስቀየር  ቢሳካላችሁም ከዘጠና  በመቶ በላይ  የኦሮሞ  ህዝብ  ማንነቱ  ያልተፋቀ  በመሆኑ ፕሮጀክታችሁ  ባለመሳካቱ ኢትዮጵያዊ  ማንነት  እንጂ ሌላ  ማንነት  የለም  እያለችሁ  ብታለቃቅሱ  አይፈረድባችሁም::

ማጠቃለያ
አሁን  የሚታለቅሱት  የተወራሪ  ብሄርና  ብሄርሰቦች  ቋንቋ፣ ባህል፣  ሀይማኖትና  ማንነት ለማጥፋት  አያቶቻችሁ  የነደፉት ፕሮጀክት  ባለመሳካቱና  የከተሞቹን  ስም ለውጣችሁ፣  የሰዎችን  ስም  አስቀይራችሁ፤ ቀብረነዋል  ብላችሁ  ያሰባችሁት  ህዝብ  የወጠናችሁት ሁሉ ሳይሳካ ቀርተዋል።  የጭቁን  ህዝብ ትግል  እያሸነፈ ሲመጣ የሚትጮሁ  የፊውዳል  ቡችሎች  ሆይ እናንተ  ትቀበራላችሁ  እንጂ  የሰፊው  ህዝብ  ቋንቋ፣  ሀይማኖት፣  ባሀል  ይለመልማል  እንጂ ወደ  ኋላ  ስለማይመለስ  እርማችሁን  አውጡ፡፡  አረመኔ፣  ኋላ  ቀር፣  ያልተገረዘ፣  ወራሪ፣  ታሪክ አልባ፣  አገር  አልባ፣  ዘላን  ብላችሁ  ብትሳደቡ  የህዝቡን  ቁጣ  ከመቀስቀስ  እና  የህዝቦችን  ተቻችሎ  አብሮ  መኖር እና  ሠላምን  ከማደፍረስ ውጪ  የማንነት  ስነ-ልቦና ልትጎዱ  ስለማትችሉ  በ130 ዓመት ውስጥ  ያልተሳካው  አሁን ሊሳካላቹ  አይችልምና  ለሞት  የተቃረበ ሰው  ከሚናዘዘው ኑዛዜ  ለይተን አናየውም፡፡

=>gadaa

CHUMBA AND TSEGAYE BREAK COURSE RECORDS AT TOKYO MARATHON

Kenya’s Dickson Chumba and Tirfi Tsegaye smashed the course records at the 2014 Tokyo Marathon on Sunday (23), recording respective times of 2:05:42 and 2:22:23 at the IAAF Gold Label Road Race.

Chumba’s winning time is the fastest ever performance in Tokyo, replacing the course record set last year by Dennis Kimetto as well as the 2:06:33 set by Gert Thys at the old Tokyo International Marathon in 1999.

Chumba also took four seconds off the PB he set at the 2012 Eindhoven Marathon, but fell 24 seconds short of the 2:05:18 Japanese all-comers’ record, set in Fukuoka by Tsegaye Kebede.

Meanwhile, Tsegaye’s winning time took more than three minutes off the women’s course record set last year by Aberu Kebede. While Chumba was the third Kenyan in succession to win the men’s race, Tsegaye was the third consecutive Ethiopian woman to win in Tokyo.

The real action in the men’s race started when the last two pace makers left at 30km. Peter Some surged into the front as Tadesse Tola covered the move. When the dust has settled, seven runners –Chumba, Tola, Sammy Kitwara, Michael Kipyego, Some, Geoffrey Kipsang, and Deressa Chimsa – were left in the lead pack.

As expected the race turned into a duel between Kenya’s five athletes against Ethiopia’s two. At this point, one of the pre-race favourites, two-time world champion Abel Kirui, could not keep up with the leaders, then at 33km Chimsa also started to drift back, leaving six runners in front.

After 35km (1:44:58, last 5km in 14:56) Chumba took over the lead to push the pace, and only Tola was able to stay close to Chumba. Kipsang and Kitwara tried to stay close but slowly drifted back, and 2012 champion Kipyego completely lost the contact with the leaders.

Chumba covered 35km to 40km in 14:21 as he and Tola were completely alone in front. “I did not think it (14:21) was too fast because I was planning to push the pace after 35km,” Chumba said later at the post-race press conference.

He continued to push the pace and after 40km (1:59:19), Tola had to let Chumba go. “I knew Tola is a strong runner, having run 2:04 and won a medal at the World Championships. So I was not sure who would win until 40km when I became confident that I could win the race.”

Chumba went on to win by 15 seconds to secure YEN 11,000,000 (about USD $107,000) in prize money for the win and course record. He said he plans to use part of the money to start up a business.

“From the start, I felt that I can run a good race today,” said Chumba. “I am very happy. I hope to come back next year to run the Tokyo Marathon again. I didn’t have the confidence to run a faster time today, and I did not realise the time would be this fast until the very end.”

Tola, who stayed with Chumba beyond 40km, finished second in 2:05:57, meaning Chumba and Tola recorded the second and third-fastest times ever on Japanese soil. Third place went to Kitwara, whose 2:06:30 was also faster than the previous course record. He was followed by 2012 Tokyo Marathon winner Kipyego, who ran 2:06:58, the same time as his second-place finish from last year.

In all, four runners cracked 2:07 and seven in total dipped below 2:08 in what proved to be one of the highest-quality marathons ever in Japan.

The highest Japanese finisher was Kohei Matsumura in eighth with 2:08:09. It was the third marathon of his career and each time he has improved his personal best, going from 2:11:18 on his debut to 2:10:12 and then to 2:08:09 today.

“I am happy to fulfil my goal of a 2:08 marathon and being the first Japanese in the race,” said Matsumura. “If I’m selected to represent Japan at the Asian Games, I will be delighted to run.”

Two Japanese representatives will be selected from the top finishers in Fukuoka, Tokyo and the Lake Biwa Marathon, and so far Matsumura is the fastest. Behind Matsumura, three other Japanese runners broke 2:10 for the first time in their career.

Ethiopian one-two beats pre-race favourite Kabuu

A seven-woman lead pack at 15km (51:07) was reduced to six runners by half way, reached in 1:11:48. The race of attrition continued as the lead pack was reduced to five by 25km (1:24:45), then to four in 30km (1:41:27), and three by 35km (1:58:30).

Ethiopian duo Tirfi Tsegaye and Birhane Dibaba then broke away, leaving two Kenyans – Caroline Rotich and Lucy Kabuu – in their wake.

After 40km (2:15:02), Dibaba did most of the leading until 700m from the finish when Tsegaye surged away to win by seven seconds in 2:22:23.

In second, 20-year-old Dibaba improved her PB by half a minute to 2:22:30. Kabuu finished third in 2:24:16 and Rotich was fourth in 2:24:35 as the top four all beat the previous course record of 2:25:28.

“Although part of the course was quite tough, it was a good race for me. After 35km, I was determined to win the race,” said Tsegaye. “My future goal includes victory at the major marathon as well as a faster time.”

Ken Nakamura for the IAAF

=>iaaf

ዶክተር ሃይለማሪያም ላሬቦ ለምስክርነት ብቁ አይደሉም። እንዲሁም የኦሮሞን ታሪክ ለመተንተን ብቃትም ሥልጣንም የለውም። ክፍል ሁለት

ከቃሉ ኩሳ

- ከቃሉ ኩሳ

=>gadaa

Egypt to discuss Renaissance dam with EU ambassadors

Al-Masry Al-Youm

Egypt's Foreign Ministry is arranging for meetings with ambassadors of European states to explain Egypt's vision concerning the Ethiopian Renaissance Dam which Egypt fears would affect its historic shares of Nile river water, official sources said.

 

The sources said the Egyptian side will also report on Ethiopia’s intransigence in negotiations, as well as the negative impact the dam would leave on Ethiopia if the undertaking proceeds in its current form.

 

Ethiopia’s decision to postpone power generation from the dam from 2014 to late 2015 is another example of funding problems, the source added.

 

The source said no contacts are being made with Sudan for the latter to mediate between Cairo and Adis Ababa, arguing that Sudan is fully aware of the propriety of the Egyptian position.

 

The source explained that the current structure of the dam is at odds with that previously agreed by Nile Basin countries concerning the establishment of power-generating mini-dams and other development projects in the region.

 

=>egyptindependent

BUQQIFAMA OROMOOTA SHAGGARII fi NAANNOO ISAA – Kutaa Tokkoffaa

Taammanaa Bitimaa irraa | Guraandhala 22, 2014

DURADUBBII

Barreeffamni matadureen isaa: “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?” jedhamu, kan  maqaa “Sabbontoota Oromoo” jedhun, gaafa 11. 02. 14 mandhee Oromoo “ayyaantuu.com” irratti maxxanfamee baye, akkan ani amma waraqaa tana dhiyeessuuf na kaase. Wanni barreeffama sana keessatti kaafame kan hedduu nama naasisu, kan hedduu aariin nama bobeessuu fi kan xiiqii fi booree-dhaan ol nama kakaasu! Barreeffamni sun qorannoo fi xiinxala hunde-qabeessa irratti kan bu’ureeffame. Kan nama dhibu garuu, Oromoonni biyyambaa (“diaspora“) jiran dubbii cimtuu fi dubbii lafee tanaaf, qalbii fi xiyyeeffannoo hin kennineefi. Ani gaafan waraqaa sana dubbise, waan xiyyeeffannoon keenya akkuma waayee wallisaa Teddy Afroo jedhamuu fi waayee Biiraa Baddallee sanaa natti fakkaateyyu.

Dubbii sabaa fi uummata Oromoo sirriitti ilaalu kana, dhagayanii bira cewuun kun kan daran nama gaddisiisuu, ilaa amma callifni kun dhaabachuu qaba! Dubbiin tun dubbii Oromoota naannoo jedhame kana irraa buqqifamanii fi ammallee buqqifamaa jiranii qofa otoo hin taane, dubbii: uummata Oromoo, saba Oromoo fi biyya Oromoo, Oromiyaa ilaalu! Dubbii Oromoota alaa-manaa “iyyaa iyya dabarsaa“-n iyyisiisee olkaasuu qabu! Kanaaf, barreeffanni kiyya inni harraa kun kana irratti xiyyeeffamee, yoo yeroo argattan mee duukaa-bu’aa!

SEENSA

Habashoonni waggaalee 140 dura humna qawwee fi humna biyyoota alaatiin biyya keenya cabsanii harkatti galfatan kun, ammallee humna qawweetiin uummataa fi saba keenya jilbeeffachiisanii bitaa jiru. Bara himame isa akkaan dheeraa kana keessa, mootummoonni Habashaa gariin dhufanii dabranii jiru. Haatahu malee, kan dhufeetoo hin dabarre: hacuccaa, roorroo fi gabrummaa isaanii kana. Uummannii Oromoo hamma harraatti mootummoota Habashaa shan keessa kutee kunoo amma isa jahaffaa jalatti argama. Mootummoonni kun mootummaa: Minilik, Iyyaasuu, Zawudituu, Hayila-Sillaasee, Darguu (kan Mangistuu Hayila-Maaram) fi kan Wayyaaneeti. Mootummoonni shanan kun kan warra Amaaraa yoo tahan, inni jahaffaa fi inni ammaa kun kan warra Tigreeti. Habashoonni Amaaraa bara mootummoota isaanii wanneen hamoo fi suukkaneessoo kan humni isaanii dandaye mara, uummata Oromoo fi uummatoota Kibbaa irraatti adeemsisaniiti jiru.

Isaan waan akka Hitler Yihudoota gorraasisee qaama isaanii irraa gaasii baafachuu san duwwaatu isaan hafe. Kanas waan saayinsii fi teeknolojii- dhaan akka mootummaa Hitler san hin sokkineefi malee, Oromoo fi Walaayitaa faa, Somaalee fi Sidaamaa faa, Kafichoo fi Gimiraa faa, warra Gambeellaa fi uummatoota Sulula Laga Omoo faa mararfataniitii miti. Kan Minilik harma-muraa fi harka-muraa, dhiiga ilmoo namaa xuuxxachiisaa fi dhala namaatiin daldalaa sana, isa bara akkoolee fi akaakaawwan keenyaa adeemsifame callaaa otoo hin taane, ijuma keenya duratti mootummaan Darguu sun uummata gorra’ee, gorraasisee karaa irratti reeffa isaanii darbata ture. Kana bira kuteeyyuu horii fi horoo rasaasa namni ittiin ajjeefamee deebifachuuf, reeffa ilmoo nama mana fayyaa (hospitaala) keessatti gurguree, gurgursiifata ture.

Buqqifamni uummata Oromoo isa Shaggar guddichaa fi naannoo isaa jiruu, kan jalqabame ammaa miti. Kun bara Minilik irraa jalqabee kan itti-fufamaa as gaye. Harra uummata Oromoo keessaa gosoolii sadiitu lafa bulchaa magaalaa Shaggar jalatti argama. Isaanis: Kurnaan Gullallee, Sadeen Eekkaa fi Jahan Galaani. Isaan kana keessaa immoo bara Minilik warri buqqifaman Gullallee fi Eekkaa dha. Akkuman kanaan dura barreefamoota kiyya lamaa-sadii keessatti ibsuuf yaale, gichilloonni Gullallee kun, ee gichilloonni sanyii gichillootaa waraana Minilik isa guguddaa ennaa lama moyanii ofirraa deebisaniiti, isa sadaffaa irratti humna qawwee ibiddaatiin moyamuu dandayani. Kanas isaan oggaa sana dhibbaa dhibbatti seera Gadaatiin bulu waan taheef, yaa’ii isaanii isa Tulluu Daalattii: bakka erga Mallas du’ee asii, Hayila-Maaram Dassaalanyi taa’ee,  hojii warra Wayyaanee fixaan-baasu kana, jechuun kan warri abbaa qawwee afaan qawwee sanan “Taallaaquu Beeta-mangist” jedhaniin sana irratti. Kunoo akka armaan gadii jedheeti yaa’iin Kurnan Gullallee bara 1875 keessa, sagalee tokkoon waraana Minilik isa ibidda tufaa sa’aa-nama, margaa-lafa barbadeessaa deemu sana dura gore.

Murteen yaa’ii seena-qabeessa kanaa gariin isaa barreessaa fi qorataa, nama Biyya Xaaliyaanii: “Ernisto Cerulli – The Folk-Literature of the Galla of Southern Abyssinia, Cambridge, 1922“, keessatti barreeffamee jira. Kanaa gaditti kan Oromoon Kurnan Gullallee yaa’ii  sana irratti dabarse keessaan isiniif dhiyeessa. Inni kun kanan ani manguddoolee naannoo Shaggar irraa dhagayuun, walitti qabe keessayyi fuudhame. Barreefama kiyya kan bara 2004 keessa, kitaabee ijaarsa Oromoo ULFO, tan “MANDIISUU” jedhamtu irratti baye, keessaa fuudhame*:

“Koottu,
Dhufe,
Akka ati dhufte,
Nagaan biyyattaa dhufu,
Toltuun warrattaa dhufu,
Kormi gorbattaa dhufu,
Midhaan qeyeettaa dhufu.

Tume seera,
Muree seera,
Seerri seera Gullalleeti,
Seerri seera Tuulamaati,
Seerri seera abbootii Oromooti,
Hin darbatamu,
Hin dagatamu!

Luugama fadarraan baasin,
Meendhacha harkarraan baasin,
Kan dhufaa jiru diinaa,
Diinatti harkan kennatin,
Dhakaa kattaa tayii,
Dura ijaajji,
Wantaa baldhaa tayii,
Dura ijaajji!

Tume seera,
Mure seera,
Hin darbatamu,
Hin dagatamu!”

“Seerri yaa’iin Oromoo Gullallee dabarse kun walaloo-dhaan tahuun isaa, walaloon hawaasa Oromoo keessatti hammam bakka olaanaa akka qabu nutti agarsiisa. Kurnan Gullallee murtee kana dabarsee, kutannoo cimaadhaan warana warra Abashaa isa meeshaa Oroppaa hidhatee, warra Oroppaatinis leenjifame dura dhaabate. Boods akka uummanni keenya jedhutti “qawwee ibiddaatin” gubatee, mo’amuu dandaye.“**

Mee ammas waan dubbii nuu gabaabsuufan kitaabee-dhuma “MAANDIISUU“, sana keessaa isiniif dhiyeessa. “San booda Minilik kun isa hanqatee, ammas haaloo bawuuf, Oromoo Gullallee jiddu-galeessa Shaggar keessa jiraatu, isaantu kana sade jedhee, kan dhumaatii irraa hafe buqqise. Oromoon Gullallee wiirtuu Shaggar, naannoo Hora Finfinnee faa jiraatu, warra warraan faffaca’ee, gara obbolaa isaa gara naannoo Oromoota birootti baqate. Kaan Meettaa, Galaan, Sooddo, Bacho, Ada’a Bargaa, Waliso, Kuttaaye faatti baqatee, boodas isaanin moggaafamee hafe.“*** Inni kun buqqifama Oromoota Kurnan Gullallee isa jalqabaati. Buqqifamni Oromoo Gullallee seena-qabeessichaa fi boonsisaa kanaa, ammas kitaabee-dhuma armaan olitti kaafamtee keessaayyyi isiniif dhiyaata.

Gara “Waggaa kudhanii booda (1887-1888) oggaa Minilik Inxooxxoo irraa gadi bu’ee, Shaggar magaalmataa impaayara isaa godhatu, Oromoon Gullallee inni naannoo amma “Araat-Kiiloo”, “Siddis-Kiiloo”, “Lidataa”, Markaatoo, Kaasaanichis, Piyaassaa faa jiru, buqqifamee Arsii naannoo Asallaa qubachiifame. Warri kana irraa hafes, akkuma Shaggar babaldhachaa deemu, innis buqqifamaa deeme. Tahullee, Oromoo Gullallee lafa irraa duguuganii fixuun daddhabamee, har’as Shaggar keessa fi naannoo isaas inuma jira.“*** Minilik akka kanaa olitti jedhame Oromoota Gullallee kan buqqise humna qawweetini. Boodas warra buqqifaman kana loltuu isaa kanneen meeshaa waraanaa hindataniin oofsisee geessuun, naannoo Asallaa qubachiise.

Amma kutaan kun akka dheeratee yeroo keessan hunda-caalaa kana, isin jalaa hin balleessineefan asuma irratti dhaabaa, mee nagaa fi nageenyaan naa bubbulaa!

==============    Hubachiisa Miiljalee    ==============

* Taammanaa Bitimaa: “SEENAA OROMOOTA FINFINNEE SHAGGAR“, MANDIISUU, Hidhaa 6, Lakk.1,
Bitootessa 2004, Fuulee 10 – 29, Waashingitan Diisii.
** MANDIISUU: fuulee 23 – 24.
*** MANDIISUU: fuulee 25 – 26.

=>ayyaantuu