Ethiopia: ONLF Executive Committee Meeting Makes New plans,Evaluates the recent gains

By Ahmed Abdi

It is cleared now,the most anticipated discussion topics at the three day’s ONLF Executive Committee came behind closed doors in executive session in Watford,UK. ONLF Committee members openly discussed and evaluated the recent diplomatic and military gains and circumstances yet surrounded by its efforts to gain Ogaden region’s full independence.

Committee members heard from Committee Ogaden National Liberation Front’s Chairman Admiral Mohammed Omar Osman ,the report of what have carried out with the decisions reached by the ONLF in the Central committee’s sixth session in August last year in Eritrea.

The Admiral and the ONLF Executive Committee had discussed the concept in previous meetings with some Ethiopian Opposition groups as a possible direction for aligning with forces that are going to topple what they call, “the undemocratic regime of TPLF/EPRDF” and a sign of moving forward should its alignment to oust out the regime before the next year’s election as the regime knows only the language of power rather than transferring power in a peaceful way.

The Chairman and Committee members agreed on that the group have achieved too much so far ,and the new plans are well received and ready to implement as soon as possible.

“The Ethiopian regime is not yet ready to transfer the power in a peaceful manner after more than two decades rule and yet wants to steal the citizen’s votes in 2015-election.As for, the Oppressed and down-trodden nations of Oromia, Sidama,Anyuak ,Ganbella, Afar and other nations under Abyssinian occupation have been marginalized enough and have decided that their nations can no longer called part of so-called Ethiopia in this 21st century and Ogaden is ready-for Independence  as Ethiopia is no longer controls more than 40 percent of Ogaden Region”,said the Admiral.

The Admiral believes that Ethiopia’s TPLF is a tiger-paper now and its abduction of the two-key ONLF negotiators proved to be a sign of weak and  in a desperate condition that the regime is experiencing,but it only increased them in strength as the regime has failed to defeat ONLF militarily.

The Executive committee have evaluated the recent military gains of the Ogaden National Liberation Army (ONLA),and the situations of the World particularly the Horn of Africa we have come up with  several plans and strategies,which are to intensify the military efforts in part of weakening and forcing to pull out the Ethiopian troops in Ogaden and foreign- backed traitors of Liyu Police,to counter Ethiopian Propaganda and commitment to principles and values in order to counter enemy plots “.

The Executive Committee thanked  the Somali Ogaden Communities around the globe for their  support of the ONLF to continue moving forward was a sign in favor of the plan’s merit.

The three days ONLF Executive Committee’s meeting that concluded on Tuesday clarified many murky issues that was uncertain since the Ethiopian agents abduction of the ONLF-senior negotiators,Sulub Abdi Ahmed and Ali Ahmed Hussein at a restaurant in Nairobi in January 26th,but ONLF executive committee still believes that the Africa’s longest conflict of Ogaden can be solved through dialogue even though the ONLF Foreign secretary Abdirahman Mahdi said that the abduction of its officials could wreck the talks with Ethiopia when he spoke with Radio France last February.

“There are specific programs pointed out for the Ethiopia’s limited tricks”,ONLF Foreign Secretary Abdirahman Mahdi said. “And we will enhance organizing and mobilizing the performance of Somali Ogaden communities in and around th globe and will further improve the cooperation and co-integration with the communities and the organizations opposed to the Ethiopian regime and paving the way to more challenges to Ethiopia ahead that may force her to give up Ogaden region”.

The most heavily discussed topic prior to the three day ‘s executive session was a matter of following up  the decisions reached by the  Central Committee August last year to convert into actions.

“We strongly condemn the Ethiopian government’s human rights violations against our people,especially killing defenseless civilians in a cold-blooded and gang-raping women and girls as a weapon of war”,said Mahdi.

Finally,the ONLF Executive Committee thanked for Kenya, the United Kingdom,Switzerland, and the CR group for their efforts and endeavors to find Ogaden  conflict a political solution.

=>ogadentuday

Ethiopian sues UK for 'aiding' rights abuse

Man accuses Britain's Department of International Development, alleging its finances have abetted rights violations.

An Ethiopian man is suing Britain's government alleging its aid money has funded human rights abuses. The man, known only as Mr O, accuses Britain's Department for International Development (DFID) of financially supporting a "villagisation" scheme in western Ethiopia, a government-led plan to settle pastoralists in sedentary communities, according to the AFP news agency. The case - itself funded by British legal aid - has been brought before London's High Court, but no trial date has yet been set. "Mr. O claims he suffered severe abuse and had to flee his home," in western Ethiopia's Gambella region under the villagisation programme, his British lawyers Leigh Day said in a statement. Under the scheme, the government plans to settle 1.5 million people across the country, which it says will improve access to key services such as education and healthcare. Getachew Reda, the government spokesman, dismissed the allegation of abuse, saying it was "absolutely outrageous because it doesn't have any factual basis". But Mr O claims he was forced to leave his home and move to a village with no farmland, schools or clinics before he was finally arrested and beaten by the army. His lawyer, Rosa Curling, claimed the villagisation programme has had a "devastating and tragic impact", warning that a misuse of aid money can "devastatingly undermine the very aims it is trying to achieve". DFID denied the charges, saying in a statement that "it is wrong to suggest that British development money is used to force people from their homes". Britain, one of Ethiopia's largest donors, plans to spend an average of $550m per year until 2015, including direct budgetary support to the government. About 30 percent of the Ethiopia's budget comes from donor money, crucial in one of the world's poorest countries, where the majority of the 91 million people earn less than two dollars a day, according to the World Bank. Human Rights Watch has accused Ethiopia of forcibly displacing thousands of people under the villagisation scheme. =>aljazeera

The Quest for Oromo’s Indigenous Knowledge and Institutions

By Iddoosaa Ejjetaa, Ph.D.*  | April 1, 2014

Introduction

The classical definition of knowledge was given by Plato as “justified true belief.” There are many philosophical theories to explain knowledge. The online Oxford dictionaries define knowledge as a theoretical or practical understanding of a subject [online]. The same source explain knowledge that can be implicit (as with practical skill or expertise) or explicit (as with the theoretical understanding of a subject); it can be more or less formal or systematic. According to Stanley Cavell, “Knowing and Acknowledging” the “knowledge acquisition involves complex cognitive processes: perception, communication, association and reasoning; while knowledge is also said to be related to the capacity of acknowledgment in human beings.” I am not here to write the theory of knowledge, but trying to bring the human society acknowledgement and recognition for the Oromoo nation’s indigenous knowledge.

The Oromoo Gadaa System (OGS) is an indigenous knowledge reserve institution of the Oromoo nation. It is an organic system, which is self-refining every eight years (in two four-year terms) to meet the needs of the society. The OGS is a well-structured and organized indigenous knowledge reserve that encompasses social, political, economic and military institutions that operate mainly based on self-reliance principles while Oromummaa is an act of embracing these institutions and applying the indigenous knowledge to manifest an authentic Oromoo’s cultural and national identity.

The essence of scientific education is to understand Mother Nature, daachee haadha marggoo, and human experience in relation to Mother Nature. Through scientific education we can ask questions and try to investigate or do research to find out the facts and report the new knowledge about the subject. For example, who is responsible for the creation of human being, other living and non-living things as a part of the whole nature? What if I told you that the answer to the question is Mother Nature? I guess, you would not be satisfied with the answer because it leads to another subsequent philosophical questions such as who is responsible for the creation of the Mother Nature. Again, what if I told you the answer is a God? This time, probably you would be settled and agree with me. But how do you know for sure that it is a God who is responsible for the creation of nature?

I have thought deeply about these questions and tried to find the best possible answers. I would like to share the final answer with you later on if you continue the journey with me through reading and thinking about the perplexities of human life experience.

The purpose of this paper is to share my points of view with you and highlight that the Oromoo Gadaa System is the prima source of Oromo indigenous knowledge reserve that every Oromoo person should safeguard it and reclaim it as a shared-value that can be manifested through applied Oromoo knowledge and life experience, which is often called Oromummaa. Hence, the Oromoo Qubee generation are highly encouraged to embark their scientific studies and discoveries on our forefathers’ indigenous knowledge and bring it to light to show the world that our forefathers had made significant contribution to human society and civilization by creating and developing a comprehensive and complex democratic system: the Oromoo Gadaa System and its Institutions. For the qubee Oromoo generation, I would say they have a gold mining opportunity on their own backyards and they have to go for it.

Oromoo’s Indigenous Knowledge

Indigenous knowledge is local by nature. It is primarily based on social skills and production techniques. Both social skills and production techniques employ indigenous knowledge that in turn involves the process of life-long learning and teaching. The Oromoo Gadaa System provides such indigenous knowledge reserve so as to enable the new generation to learn from and teach the generations to come. For example, Oromummaa is a social skill. The Oromoo children learn social skills: respect, love, sympathy, empathy, ethics (Safuu), sharing, helping others, communications, etc from their parents and through well-organized Gadaa institutions such as the Age group (Hiriyyaa) and Qalluu.

Like every society, the Oromoo Gadaa Society had engaged in production of goods and services for long time or millenniums. They have millennium years of farming and animal husbandry experience and knowledge. The Oromoo farmers were the first people who domesticated barley as cereal crop in the region and a coffee plant and used the coffee beans in the world. This means the Oromoo farmers had possessed a primary indigenous knowledge about these crops. This indigenous knowledge reserve, however, needs a substantial effort in the field of scientific research and documentation for learning and teaching purposes by present and future Oromoo generations.

The lack of self-ruling political right in Ethiopian Empire and the decline of the Oromoo Gadaa System of Self-governance lead to the deterioration of the Indigenous knowledge and Institutions. In addition, the absence of curiosities from the Oromoo educated class for long time and self-inflicted prejudices against Oromoo indigenous knowledge had played a significant role on its underdevelopment. The educated class is the first social group who run away from their villages and turn their back to their culture and traditional ways of life. Consequently they find themselves in the garrison cities where almost everything is imitation of modernity that has no root in the local culture or traditions. Moreover, the educated elites had been played an agent role to introduce exogenous values including foreign religion, culture of conspicuous consumption and other copy-cut life styles from the West, and Middle-East world.

As I mentioned above, because of the lack of basic human right the Oromoo as a nation has no formal indigenous institutions yet. Instead, the institutions are maintained by the Oromoo Gadaa fathers and mothers who have been serving as Oromo indigenous knowledge reserve as institution. . This means the Qubee generation scientific research and discoveries are highly dependent on the existence of Gadaa Oromoo fathers and mothers (abbootii Gadaa Oromoo) and time because if they die the institutions and knowledge will die with them. For many of them, a biological time is about running out now. One day they will leave us for good. So it is responsibilities and sacred duties of this generation to secure and backup these precious indigenous “documents” that had been inherited form the previous generations.

As JF Kennedy said, the purpose of education is to advance human knowledge and dissemination of truth. However, contrary he said, the education system in Ethiopia has been harboring ignorance, distortion and denial of the truth that effectively disabled the process of learning, thinking and bringing positive changes to our society. So I suggest to the new generation regardless of their ethnic and cultural background to use the best three doses of pills/prescription for ignorance, distortion and denial of history. They are: genuine education, genuine education, and genuine education (3-GE). Through genuine education one can learn the true essence of love (jaalala), which is unselfishness, the creator, and creatures, uumaa fi uumammaa.

Generally, indigenous knowledge (IK) are the outcome of true and genuine collective human experience. It could be knowledge about culture, tradition, history, philosophy, belief system, art, farming, biodiversity, medicine, family, economic distribution, etc. The Oromoo Gadaa System is one of such collective human experience that need to be learned as universal value to human society and pass down to the next generations.

The Predicaments of Indigenous Knowledge in Ethiopia Politically speaking, Ethiopia as a nation had never been colonized and maintained its independence while all African countries had been colonized by European states. To some extent, this is true. Practically, however, the Ethiopian Empire State had been constructed and maintained by European states and continued to operate under indirect-colonialism of Anglo-American and European States. Like all African Republics or States, the Ethiopia’s government structure, military structure, religious institutions, political and social, educational, and legal systems are highly influenced mainly by Anglo-American and European institutions including British, France, Italian, Germany, American, Japan, China, etc. Consequently, indigenous knowledge had been systematically marginalized and ignored, unfairly criticized as primitive, static and simple idea by semi-literate domestic elites or agents of exogenous institutions.

These exogenous institutions such as the Orthodox Coptic Church officials (clergy/priests) and collusion of feudal neftenyaa and self-serving local balabats in Ethiopia, for instance, had played a key role in dismantling indigenous institutions, discrediting and condemning indigenous knowledge and even blessing Menelik’s genocidal and unjust war against our people and indigenous people of the south. Here one must note that the local Oromoo balabats had played a primary role in sponsoring, defending and assigning a commanding site Oromoland to the Orthodox Churches in Oromiyaa today. In addition to the neftenyaa system, these social class is accountable historically for the decline of the Oromoo Gadaa System and underdevelopment of its Institutions. Beside this, at present the decedent of these social class still maintained their loyalty to the Orthodox Church and Ethiopia’s empire state. Some individuals even have been involving in the Oromoo liberation struggle by dressing a sheep skin to saboteur the genuine aspiration of Oromians for freedom and independence. This author suspect that this very social class had contributed to the weakness of Oromia liberation camp.

The Impacts of Church Education on Indigenous knowledge

The Orthodox Coptic church jealously dominated the education system in Ethiopia. The Orthodox Coptic Church in Ethiopia had provided training in reading and writing in Ge’ez and Amarigna (Amharic) at primary school level to limited areas and people of the country. To summarize the church education in Ethiopia: elementary pupils had to learn to read, write, and recite the Dawit Medgem(Psalms of David). There are 15 sections, called negus (kings), which normally took two years to master. Next they learned to sing kum zema (church hymns), which took four years, and msaewait zema (advanced singing), which took an additional year to learn. Liturgical dancing and systrum holding required three years. Qine (poetry) and law required five years to learn. The interpretation of the Old and New Testaments, as well as the Apostles’ Creed, took four years on average, while the interpretation of the works of learned monks and priests took three years. When a student knew the psalms by heart, he had mastered the “house of reading” and was now considered an elementary school graduate. As one can see there is no a single grain of indigenous knowledge or belief system had been taught by the Orthodox Church.

The Orthodox Coptic Tewahido Church is considered by government as indigenous institution, when it is imported and imposed on native culture. Both religions Christian and Islam were imported and imposed on native population, such as the early Christianized ethnic Tigray and Amhara and then ethnic Oromoo, Sidama, and other people of the south, by few clergies and foreign religious crusaders. These institutions had replaced the indigenous belief system, institutions and knowledge over time. As a result, the majority, if not the entire population, ethnic Tigray and Amhara believe that Bible is the source of their history and culture. As one can easily understand, the people of Tigray and Amhara have lived far more years than the bible does, which is two thousand years. As people who residing in East Africa, the Tigray and Amhara people must have had indigenous culture and knowledge. What are they?

Despite the claim of three thousand years history of civilization, Ethiopians exposed to non-church education or modern education in 1920s. The ministry of education established in 1930s. Secondary schools established in 1940s, and higher education, Addis Ababa University, established in 1960s. In similar way, the modern education system had also failed in teaching and conducting research on indigenous knowledge so as to integrate it into the modern education. As a result, creativity, inventions and innovations have seen as odd culture to our society. On the contrary, receiving aid, economic migration, conspicuous consumption of imported goods including education and dependency on Western advanced societies or institutions have become a culture.

Therefore, it is up to the Habesha (Tigre and Amhara), the Oromoo and other ethnic groups of the new generation to dig deep down to find out their respective indigenous knowledge that deep rooted in their culture and traditions and pass down from one generation to other generations by their native ancestors if any and re-evaluate the existing very controversial written history, which is biased and by large based on fiction history. The cycle of self-discrimination must end by the new generation. By doing this they can find shared human values that would allow them to live in peace without disrespecting one another as good neighbors and citizens of their respective nation. So one must understand that no one would agree on imported history that was written by the followers and supporters of Christianity crusaders, war lords, kings, dictators and agents of the Western discriminatory and racist institutions of the time as shared human value and history of our respective people in our time. The time and world have changed forever.

The present suspicion, political conflicts and all forms of problems in our region will not be solved without recognizing and applying indigenous knowledge. The lasting resolutions for the problems can be achieved if every member of our society or nation adults learn and teach their younger generation good social skills, which are critical to successfully functioning society. Basic social skills enable adults and children to know what to say, how to make good choices, and how to behave in adverse situations. The extent to which young people possess good social skills can influence their adult behavior in decision making, conflict management and problem solving. Social skills are also linked to the quality of the school environment. The Church and modern education in Ethiopia, unfortunately, had been denying members of our society these good basic skills such as respect, appreciation, empathy, apology, truthfulness, positive attitude about others, etc. Instead, the system allowed social ignorance such disrespect, occupational despise, ethnic chauvinism, fear, the divine right of the kings and honor for ruling class. As a result, the Ethiopian empire has produced highly educated class like Dr. Getachew Haile without basic and good social skills; it seems that he passed through poor socialization as one can understand the meaning of his name, ‘lord of …power’, which is false-self has given to him by his parents
and trying his best to make them proud by being discourteous and rude to the Oromoo people. Dr. Getachew Haile, be nice!

The black people or African descents are subject to institutional discrimination and racism more than any other races in the world including the holy land- Israel and Saud Arabia. Do you know why? The reasons can be many, but one of the reasons is imitation of ideas. The black people are the most imitating of other societies’ idea. They did not protect and develop their own indigenous institutions (political, religious, cultural and socio-economic institutions) to shape their lifestyle and influence others. No other nations are imitating Africans’ culture, religion, lifestyles but the Africans tend to imitate others about everything that life needs. Some African or extremists trying to be more imitator and more knowledgeable about the culture, religion and ideology than the original inventor or creator of the idea. It is understandable that human being has ability to imitate and all cultures imitate ideas from original culture. The question I would like ask the readers is why the changes are in one direction only. Why African descents imitate ideas of the other culture when the other culture do not imitate the African idea or world view?

For example, black Africans including Ethiopians has been pretending as if they have better known about the Jesus of Nazareth more than the Israelis and Prophet Muhammad more than the Arabs; Marxism and Leninism or communism more than Russians; democracy more than Americans and Western societies. These blind optimists about other’s idea are cynical at the same time about their own indigenous knowledge; they are willing to abuse, jail, torture and murder their own innocent people for the authenticity of imported ideas, religious and political ideology. In the case of Ethiopia, the king Menelik II and Yohanness II – holy war and wildish conquests were a case in point. They had imitated from the history of European middle-age idea of religious crusaders and empire builders. The Abyssinian kings had been acted as proxy war lords of European colonial powers and committed incalculable atrocity against the Oromo people and other black people in East Africa. In addition, these Abyssinian kingdom were one of the worst Africa’s kingdoms who sold Africans, their own race, to British, Arabs and other European white race for the exchange of European firearms to conquer the land of other nations and subjugate the people and build the empirical institutions based on European ideas and political model. What most disgracing is when people like Dr. Getachew Haile and his like trying to keep the truth elusive and misrepresent the history of the black people and glorifying the history of the White colonial proxy war lords like Menelik II as great black king, who was cowardly cut women’s breast, mutilate men’s hand and embarrassingly sold his own black race to the European white race.

In conclusion, the quest for truth shall continue by present and future Oromo generations. The root cause for conflicts in Africa is an imported knowledge and imitation of ideas. In many cases, imitation represent a false-self or an act to hiding a true-self. Discriminatory and racist attitude against black people had been partly brought up by European’s colonial power proxy war lords in Africa such as Menelik II of Abyssinia/Ethiopia kingdom. Although most black people tend to cherish and assimilate their cultural identity into the Middle-Eastern and Western cultural identity and ways of life, the very culture of the societies they imitating have been reciprocating or holding discrimination against them based on race, stereotypes and historical disadvantages. Institutional racism still exist and there are also significant number of individuals who think that Africans have not yet acquired culture and civilization. The imitation of others’ ideas, belief system and political institutions by Africans including my fellow Oromoo has kept the racist believes alive. It is suffice to mention the 2013 incidents against African immigrants in Saud Arabia and recently in Israel. The majority of Africans believed that embracing Christianity and Islam would lead to heaven via holy land. Unfortunately, it turned out differently; they end up in hell in the holy land. So, the lasting solution would be revitalizing indigenous knowledge and institutions that demands for real efforts, courage and sacrifices. As to the Oromo’s quest for indigenous knowledge and institutions, revitalization of the Gadaa Republic of Oromiaand its institutions would be the lasting solution for century old colonial extraction, subjugation and embarrassment.
___________________
* About the author: Iddoosaa Ejjetaa, Ph.D., native to Oromiyaa, Ethiopia. Independent and Naturalist Thinker; An activist and advocator for the revitalization of Authentic Oromummaa, Oromoo Indigenous knowledge and institutions, and for the formation of Biyyaa Abbaa Gadaa,Oromiyaa-The Gadaa Republic of Oromia.

=>ayyaantuu

MINILIKOOTA BARDHIBBEE 21-FFAA: Kutaa Afraffaa

Taammanaa Bitimaa irraa*

DURAANDURSA
Jalatamoo fi kabajamoo warra barreefata kana duukaa-buutanii jirtan, mee waan hundumaa duran nagaa fi nageenya isiniif hawwa!  Barreeffama kana kutaa sadaffaa, ilaa akkana jedheen xumureeyyu: “Mee WAAQNI gurraachi garaa gurraachaa, leemmooon garaa taliilaa warra abbaa tokkeessoo kana jalaa aadaa Oromoo faas, aadaa uummatoota impaayerittii tanaas haa oolchu! Kutaa kanatti aane dhufu keessatti, waayee “qaroomina Amaaraa” isa Dr. G. Hayilee Muslimoota fi Oromootu balleesse jedhu san faa ilaalla. Kana asuma irratti dhaabuun bullaa, isin marti mee nagaan naa bubbulaa!” Eekaa, erga marti keessan nagaan naa bubbultanii ani amma nagumaanan isa jedhamee ture kana itti isinii fufaa, isinis yeroo keessan barreeffama kiyyatti mee hin qusatinaa!

SEENSA
Dursee qaroomina jechuun maal maal faa akka tahe, mee wajjumaan haa ilaallu! Kanaafis qabxiiwwan afur kanaa gaditti kennamaniiti jiru:

1. “civilization - a society in an advanced state of social development (e.g., with complex legal and political and religious organizations); “the people slowly progressed from barbarism to civilization.”

2. “civilization - the social process whereby societies achieve an advanced stage of development and organization.”

3. “civilization - a particular society at a particular time and place; “early Mayan civilization.”

4. “civilization - the quality of excellence in thought and manners and taste; “a man of intellectual refinement”; “he is remembered for his generosity and civilization.”*

Qabxiiwwan armaa olitti keennaman keessaa mee Dr. G. Hayilee kan: Oromoon yookaan Walaayitaan, Sidaamaan yookaan Hadiyyaan, Kafichoon yookaan Somaaleen faa hin qabne, garuu uummanni isaa Amaarri callaan kan qabu nutti haa himu! Maarree, “waraabessi biyya isa hin beekne dhaqee itillee naa hafaa jedhe!“, kan jedhamutu mammaaksota Oromoo keessatti argama. Dhugaa dubbii yoo tahe, yaannumti muummiyyeewwanii (illiitotaa) fi gita-bittee Amaaraa kunuu, jechuun inni isaan nuu fi uummatoota Kibbaa maraan, dabraniituu Misira irraa kan hafe uummatoota Afrikaa guutuun: “nu malee, isin qaroomina wayiituu hin qabdan” jedhan kun , yaada isaanii kan isaan irraa madde, yaada orjinaalee otoo hin taanee, kan warra Faranjii irraa ergifatame. Isaan akkuma waan hedduu asii fi achii bubbutachuun ergifatan sana, isa kanas Faranjoota Oroppaa-Ameerikaa irraa ergifachuun nus, saboota Afrikaa teenyaas: xixiqqeessu, tuffatu, arrabsu, sanyumaa fokkisaa tahe nutti agarsiisu. Koloneeffatoota Oroppaa sanatu: “Misira irraa kan hafe Afrikaan marti qaroomina maleessa” jedha. Ee, isaan Afrikaa teenya “qaroomsuuf dhufaniitoo” qabeenya fi leecalloo Afrikaa kan akka: sabbuu (“gold“), diggaa (“diamond“), sibiila (“iron“), sibiilboora (“copper“), meeta/ meetii (“silver“) faa saammachuun biyyoota ofii misoomsanii teeknolojii fi saayinsiin sokkuu dandayani. Kunis leecalloo fi qabeenya Afrikaa qofa otoo hin taane, kan Ameerikaa Laatinii irraa sammatanis dabalata.

As-irratti, karaa kanaan koloneeffatoota Oroppaa fi koloneeffatoota Habashaa walbira qabuuniyyuu “dogoggora” jechuutu dandayama. Akkamitti namni fardaa fi harree walbira qaba? Yoo xiqqaate koloneeffatoonni Oroppaa Afrikaaf wanneen tokko tokko dhiisanii deemaniiru. Isaan “keenyaa” kun mee maaluma faa nuu fidani? Maaluma faa nuuf dhiisani? Sagalee tokkoon uummanni Oromoo jarreen kana irraa kan argate gadadoo fi beela; dhumiinsa sa’aa-namaati. Mee yaadaddhaa! Seenaa keenya keessatti Oromoon: “bara loon dhuman“, jedhee kan waamu sun, bara 1889-1892 keessa dhibee sa’aa-namaa kan isaan wajjin dhufeen dura loon dhumanii, booda namni dhume. “Namni dhume” jechuun kiyya nama isa dirreewwan waraanaa: Calanqootti, Aannoleetti, Salaale-Darraatti, Gullallee Shaggaritti, Galaanitti, Ada’atti, Meettaa Aabbuutti, Sooddotti, Bachotti, Walisotti, Kuttaayetti, Cabootti, Noonnootti, Gaamoo Jibaatitti , Jimma Raareetti, Daannootti, Limmutti, Guumaa fi Leeqaa Hordaa faatti qawwee ibiddaatiin gubatee dhume sana jechuu kiyyaa miti. Dhibee sa’aa-namaa kan isaan hordofuun dhufe sanitu akka beekaan seenaa, namni Afran Walisoo Baqqalaa Bantii Beellamoo Roggee bara 1998 keessa natti himetti: “Biyya Oromoo onse“. Dhibeen: fanxoo, cobxoo fi qurcummaa faa akka isaan waliin Biyya Gadaa seene, ani gamnoota: Jahan Bachoo, Sadeen Sooddoo, Kurnan Gullallee, Afran Walisoo, Ja’an Ammayyaa fi Torban Kuttaayee irraan dhagayaa guddaddhe. Isaantu barachiisota (pirofeesaroota) kiyya ture. Dabreetuu Oromoon keenya: “bineensi hamaan kan abbaa-rusii jedhamu Sidaama wajjin dhufe” jedha. Dabaleesoo: “idda Sidaamni dhufeeyyi biyyi bade. Erga Sidaamni dhufee kormi sa’a koruu dide. Lafti miilli Sidaamaa irra ijjate miidhaan baasuu dide“, waan jedhan qabu Oromoonni Tuulamaa fi Macca Bahaa. Mammaaksota isaanii beekamoo san keessattis: “yaa Waaq kan tolu fidi jennaan Sidaama fiddee?“, kan jedhamutu argama. “Waan tolu, waan nagaa fi gaarii fidi jennee si kadhannaan ati waan hamaa fi badaa nutti fidde“, jechuu isaanii akka tahe akeekkachuun rakkisaa miti! Isaan akka biraatti of haa beekan malee, uummanni keenya gocha isaanii fi muuxannoo ofii irraa ka’uun akka kanaa faatti warra Dr. G. Hayilee kana beeka. Boosettiin: “qayya kiyya! Meerre qayyi kiyya?” jennaan, “kan si hin beekne bira dhaqii waayee qayya-keetii odeeffaddhu, jedheen abbaan manaashii“, jedha mammaaksi Oromoo keenyaa!

Kanaa olitti koloneeffatoonni Oroppaallee “waan tokko tokko Afrikaaf dhiisanii deeman” jedheen ture. Biyyoota isaaniis qabeenya Afrikaa fi qabeenya Ameerikaa Laatinii irraa saammataniin, akka misoomfatan ibseetan ture. Nafxanyoonni Amaaraa kana lamaanuu hin goone. Isaan erga meeshaa-waraanaa kan ammayyaa fi leenjiftoota-waraanaa isa humnoota Oroppaa oggaa sanii: Biritaaniyaa Guddoo, Faransaa, Ixaaliyaa fi Rusiyaa irraa argataniin Oromiyaa fi Biyyoota Kibbaa qabatanii, lafa uummata irraa sarbatanii uummata gabbaarii godhatanii, kaan akka hoolotaatti gabaa baasanii gurguratanii, siree irra ciisanii aannan, dammaa fi buna Oromoo dhuguu malee, cooma dilbii Oromoo murachuu malee, biddeena xaafii-maanyaa kan Oromoo dhudhawuu malee, wanni isaan hojjatan hin turre. Jarreen akkamalee dhibaawoon kun qabeenya uummata Oromoo irraa saammatan akkuma awaannisaa nyaatanii gattaa’uun of-keessaa baasuu (a–g–) malee, akka warra Oroppaa isa saammatan sana gara biyya ofii geessanii, biyya isaanii ijaaruun uummata ofiitii waa hin buufne. Kana kan godhu mee nama qaroomee, nama hojii jaalatuu, nama fageessee yaaduu fi nama dhibaawummaa aadaa ofii hin taasifannee! Mee waan kana akka sirriitti nuu addeessuufan, as irratti fakkeenyota sadan tokko kennee dabra.

QAAMADUBBII
a) Dur bara mootolii isaantu gara Oromiyaa dhufa malee, Oromoonni biyya isaanii, Habashiyaa (Biyya Amaaraas, Biyya Tigrees) dhaqan hin turre. Maal barbaada dhaqu-ree? Booda keessa loltuuwwan miseensota Waraana Toopphiyaa turanii fi barsiisonni tokko tokko waan achitti ramadamaniif dhaquuf dirqamani. Oromoonni wanneen lammiiwwan isaanii kun erga gara biyya ofiitti deebiyanii, odeessan amanuu daddhabani. Silaa Oromoon ni soba jedhee wali hin ilaaluu: “jarri kun Biyya Sidaamaa irraayyi soba baratanii dhufanii-laa“, jedhaniitoo walgaafachuutti ka’ani. Jireenya uummanni Amaaraa kabajamaan kun keessatti argamuu fi kan nafxanyoota Oromiyaa keessaa waan lafaa fi waaqa (samii) tahee itti-muldhateef, Oromoonni dhalawwan ofii sana irratti ciicannoo agarsiisani.

Fakkeenyotan jedhe keessaa tokko kan nama Gudar, ee Gudar Gabaa Jaafaroo jaalatamaa biyyaa sana irraa argame. Oromtichi seenaa kana natti hime amma Oroppaa Lixaa keessa nama jiraatu. Obboleessa isaa isa hangafatu, barsiisaa tahuun Biyya Amaaraa keessaa naannoo Dr. G. Hayilee, Manjee-tti (“Manz“-tti) ramadame. Booda carraa dansaa isatti qabee obboleessi keenya kun Biyya Tokkummaa Sobiyeet irraa, iskoolarshiippii argate. Obboleessa isaatin otoo “nagaatti” hin jedhin, otoo eebba hangafaas hin argatin maal godhee Biyy Faranjii dhaqaree? Akka bilbiltoon (shilkiin) hin dubbifneef, akka warri Manjee jedhanitti wanni akkanaa kun, “hojiin sheexanaa” bakka obboleessi isaa itti-ramadame hin jiru. Amma inni kan takkaa biyyaa bayee hin beekne, biyya ofii irraa bayee habisee (“visa“) wayiituu malee, Biyya Amaaraa, Manjee magaalattii bichuu takka dhaqe.** Bulee, bariitu isaa obboleessi isaa waan hojii deemee achi ooluuf: “gabaa bayiitii kanaan waan feete bitaddhuutii, bilcheeffaddhuu dhiyaana-kee nyaaddhu!“, jedhee horoo itti-kennee gara mana barumsaatti qajeele. Inni hirriba isaa quufee, gara guyyaa saafaa gabaa baye. Buupphaa bitatee galee waaddachuuf, dhaaba indaanqoo dhaqee abbaa buupphaa sanaatti maallaqa baasee kenne. “Hin fuddhu” jedhee namni sun harkatti dide. Horoo biyya biraati akka hin jennee, asittis namni akkuma Gabaa Jaafarootti qarshii Toopphiyaa sanaan dhimma-baya. Afaaniin walii hin gallee akka hin jennee, yoo loqoddaa warra Manjee wallaaluun “baqloo” jechuuf “ba’ilooh” jechuu baatellee Afaan Amaaraa, waan manneen burumsaa Gudarii fi Amboo keessaa bitateef, ni dubbata. Namni keenyaa sun: “yaa Gudar-koo, yaa Ambo-koo, yaa Shaggar-koo” jedhee biyya abbaa ofii waamuun isaa hin oolle. Nama lamaa-sadii kanneen lukkuu fi killee gurguran gaggaafatee harkatti didamnaan, gara mana obboleessa isaatti deebiyee, agabuu isaa oole mucichi keenya, ilmi Oromoo!

Hojii booda obboleessi isaa gara manaatti deebiye. “Yaa haadhoo-koo maal qoppheeffattee nyaatte?“, jechuun isa gaafate. “Lakkii, anoo homaa hin nyaannee! Inqaaquu bitachuuf gabaa bayeen horii na harkaa fudhachuu didani.” “Mee yaa Waaq, ati qarshiidhuma itti-kennite moo?” “Maarree, malan itti-kennaree!” “Dhiifama balleessi kan kootii! Dura soogidda bitteetu booda isa inqaaquu-dhaan geeddaratta. Kana sitti himuun irraanfaddhee maloo qoonqoon na jalaa si ajjeesse-kaa!” Muuxannoon obboleessa keenyaa kun kan  nutti agarsiisu, warri naannoo Manjee kun, ee warri Amaaruma keessayyuu gosa: Minilik, Raas Daargee, Raas Walada-Gabreeli fi Dr.G. Hayilee faa bara Dargii keessallee sirna maallaqaa keessa otoo hin taane, sirna meeshaa-meeshaan geeddaruu(“barter”) keessa akka jirani. Bataskaanni naannoo sanatti argamnaan isuma callaatu jalqabaa fi dhuma qaroominaati jechaa dha, warra abbaa-dhuunfaa qaroominaa kanaaf!

b) Faakkeenyi inni lammaffaan kun immoo waayee jireenya uummata Amaaraa kan naannoo Goojjam hamma tokko kan agarsiisu. Isa kana kanan dhagaye dirbantii (“metropolis“) Shaggar-itti, bara 1996 keessa. Tan isa kana natti himte aayyoo Oromoo takka. Ishiin nama naannoo Afran Walisooti. Bara Dargii san keessa ilmi ishii hojiif magaalaa Baahir Daaritti waan ramadameef, ishiin ilma ishii kana gaafachuuf gara Goojjam deemte. Ilmi ishii sun waan hojiif jecha baadiyaa keessa deddeemaa tureef, ishiin yommuu baay’ee isa waliin deddeemuun jireenya baadiyaa isaanii agartee turte. Amma as irratti maqaa ishiis, maqaa ilma ishiis kaasuun barbaachisaa hin tahu. Aayyoon teenya kabajamtuu fi beektuun sun magaalaawwanii fi magaalattiiwwan naannoo Afran Walisoo keessa tan jiraattu otoo hin taane, baadiyaa keessa jiraatti. Shaggarittis ishii kanan argeeyyuu, ilma ishii sana gaafachuu waan dhufteefi. Ani dur otoon biyya kiyya, dachee Abbaa Gadaa fi dachee Haadha Siiqqee irraa hin bayin Biyya Amaara Gondor, Manjee, Amaaraa Sayintii fi Goojjam deddeemeen ture. Hatuhu malee, ani magaalaawwan isaanii malee, baadiyaa isaanii hin agarre; isa konkolaataan konkolaatee keessa dabru yoo tahe malee. Amma dubartiin Oromoo sun jireenya baadiyaa Oromoo fi kan baadiyaa Amaaraa ennaa ishiin walbira qabdee natti himtu, anumaa (kan seenaa isaanii, afaan isaanii, waayee amantii isaanii, sanyii isaanii faa isaanuma irraa “baraddhe“) amanuutu na dhibe. “Edaa ani jireenya uummata isaanii, isa biyya isaanii keessa jiraatuu sana hin beekuu?”, jedheen of-gaafaddhe. Dhugaa dha; duris jireenyi qutee-bulaa isaanii akka kan qotee-bulaa Oromootii gadii tahe nan beeka. Ammoo, akkanatti jireenya hedduu duubatti hafaa keessa akka uummanni Amaaraa kabajamaan kun jiraatu, beektuu Oromoo sana irraayyin hedduu baraddhe.

Ilaamee, ishiin akkanatti natti himteeyyuu: “Yaa ilmakoo akkamitti namni otoo uffata ofii hin miiccatin biyyee of-fakkeessee gabaa ba’a? Qopphii cidhaa faa irratti argama? Maal saamunaan yoo dhabame andoodeen jiraa mitii? Keenya namni surree bolaalee uffatee deemaa, isaan garuu ammallee qumxaa gonnoffee sana hidhatanii deemu.” Naan jette. “Yaa ilmoo koo mee na dhiisi ani sitti himee hin fixuu! Cilfaallee mee hin qabanii!” “Aayyoo maal jechuu keessani, maaliin itti-nyaata (waxii) baafatu-ree?” “Biddeenuma dhiyaate keessaa tokkoosaa fuudhanii qubaa fi barruutti maratanii distii keessaa waxii baafatu. Yoo kun isaan rakkisemmoo waanuma itti-waxan sana, yoo hoo’aa ta’e bututtuun qabanii keessaa biddeena irratti naqu.”

As irratti dubartiin Oromoo sun uummata Amaaraa irraa jibbas, tuffiis hin qabdu. Ammoo, warri nafxanyaa jireenya akkanaa keessaa bayanii qawwee baaddhatanii, mataa uummata Oromoo, uummata Kafichoo, uummata Sidaamaa, uummata Hadiyyaa, uummata Walaayitaa, uummata Gimiraa fi uummata Moochaa faa irra taa’anii: dafqa, imimmaanii fi dhiiga isaanii xuuxxachaa akka as gayan dubbiin kun nutti agarsiisa. Otoo akka awaannisaatti isa nyaatan san achumatti a–g– baatanii, waa isa irraa gara biyya ofiitti erguun akkuma koloneeffatoota Oroppaa faa godhanii, uummanni isaanii kun gadadoo fi beelaan harca’aa, Toopphiyaan isaanii tunillee fakkeenyaa fi asxaa beelaa taatee addunyaa irratti hin muldhattuuyyu. Kunoo, kana irraa barachuun obbolaan isaanii ginni bittee-Tigraayi fi illiitonni isaanii qabeenyaa fi leecalloo Oromiyaa akka hamaatti sammachuun, otoo muknii fi kursiinillee hin hafin, ol-guurratanii biyya ofii sirriitti ijaarrachaa jiru. Gita-bittee Amaaraa isa akka daanawoo fi bacoo, shilmii fi dhulaandhulaa of-taasise kana, warra Wayyaanee wajjin karaa kanaan walbira qabuun hin dandayamu. Yoo xiqqaate Wayyaanonni dhibaawoo fi hojii lafarra-harkisoo miti.

c) Mee asirratti waayee hojii lafarra-harkisuu nafxanyootaa fi miseensota birokiraasii isaanii kan akka gaariitti nutti muldhisu, tokkon isiniif kaasa. Ani barreeffata tokko kan Afaan Amaaratiin oggaan baqattuu tahee, ee mootummaa Amaara Habashaa isa Dr. G. Hayileen ittiin-boonu jalaa lubbuu tiyya takkittii tana oolchuuf Sudaanitti baqaddhee, Kaartum jiru waraqaa irratti facaasee ture. Matadureen isaa: “Falamaa Lafaa Waggaa 30 ture- (30 Amat Yaqoyya Yamareet Kirikkir)” kan jedhamuuyyu. Kitaabee “Tokkummaa Barattoota Toopphiyaa Oroppaa keessaa – ESUE“, tan “Tiglaachin” jedhamtu keessatti bayee ture. Barreeffanni sun gidiraa fi roorroo nafxanyoonni uummata Oromoo irratti adeemsisaa turan hamma tokko ibsa.*** Ani otuman biyyaa hin bayinin: “jechi Amaaraa inni “naga” jedhu, jecha Oromoo isa “boru” jedhuuf hiikkoo hin tahu“, jechuun qoosaa ture. “Naga“-n isaanii kun dhuma hin qabu. Beellama mana-murtii isaanii sanatu “naga” jedhamee, waggaa 30 fudhate. Waggaan 30 kun ennaan ani waan sana barreesse malee, ergan ani barreessee asii waggaa lama dabalachuun waggaa 32 guutee jira.

Kan waggaa 32 guutuu uummata ofiitiin wakkiilamee, bantiiwwan nafxanyootaa dura dhaabachuun, falamaa sana adeemsise ekeraan isaa dhaadhii haa dhugduutii abbaa kiyya, Bitimaa Soondhessaa Kowalee-ti. Amma erga geeddaramni impaayerittii keessatti tahee asiin, bara 1992 keessa biyya kiyya lubbuu tiyya sanitti deebiye. Abbaa kiyya waayee kanaa gaafannaan otoo Dargiin dhufee waayee lafaa hin labsin, waggaa tokko dura akka moyate natti hime. Dubbii kun otoo Xaaliyaaniin biyya keenya hin qabatin, jechuun bara 1935 keessa jalqabamee ture. Lafti sun “Lafa Abbaadhoo Warra Gurree” kan jedhamu, erga waraanni Afran Walisoo qawwee ibiddaatiin moyamee, lafa Oromoo nafxanyoonni dhibbayyaa 70 sarbatanii, dhibbayyaa 30 Oromoof hafe san keessatti kan ramadamu. “Lafti kun idda Birqii Assee yaa’ii Afran Walisoo keessa dhaabatee, bulbulii lafti abbaan dhabduu koottaa yaa Waliso lafa naa tumaa” jedhee, “yaa’in Arfan Walisoos waliigalteen isaa tumee eebbisee kenneefii keenya malee, kan eenyutuu hin turre“, jedhu Oromoonni Abbaadhoo Warra Gurree. “Gurree Birqii jireenya-saa guutuu Oromoof laffa’aa waan jiraateef, dulluma isaa keessa Arfan Walisoo waan feetu himaddhu, eebbifnee si badhaafnaa isaan jedheef, inni kana himate. Walisoo isatti kolfaa nuti waan guddaa nu gaafatta jennee otoo si eegnuu ati ishii kana nu gaafattee jedhee tumee kenneefi. Haatahu malee, hamma miilli Sidaamaa biyya Walee Walisoorra hin ijjatinitti namni Warra Gurree Birqiitii lafa qote hin turre. Lafti akkuma durii kan walee (kan gamtaa) ture“, jedhu gamnoonni fi jagnoonni Afran Walisoo isaan lammii Abbaadhoo keessaa Warra Gurree Birqii tahanis, isaan hin taanes.

Maayessa warri Dajjaach Gaarradoo Waldee (Gaarradaw) isuma hafe sanayyuu dhuunfachuuf dhufnaan, Abbaadhoon uummata Qaqaldhii wajjin yaa’ee ofirraa deebise. Gaarradoo Waldee kun, Amaara keessaa nama Manjee yoo tahu, itti aanaa Goobana Daaccee tahuun nama waraana Oromoo Afran Walisoo ollachiisaa sana cabse keessatti kan argamu.**** Egaa, humnaan daddhabnaan Shaggar mana-murtii isaanii sanitti warra Oromoo kana himachuun dhiyeeffatani. Lafti kun wantaa (gaashaa) jaha. Kan abbaa tokkoo qofa otoo hin taane, kan warra Gurree Birqii fi kan Abbaadhoo warra biroo, dabalees kan Oromoota biroo kan gosaaniyyuu Afran Walisoo hin taane fayiiti. Laftichi lafa gamtaati jechaa dha. Yoo xiqqaate qeyee abbootii warraa gara 100-tu lafa kanarra jiraata. Naannoon kun hedduu gobbuu waan taheef, nama danuutu irratti argama. Biyyi yaa’ee akka akaakayyuun kiyya, Soondhessaa Kowalee Kishiiroo Gurree, Shaggaritti marmaaree falmuuf filate. Waggaa tokko booda akaakayyuun kiyya nama waggaa 65 tayee, duulee akka uummanni keenya jedhutti, “Maqaleetti hafe“.

Garuu, lammiin Dr. G. Hayilee, mootichi isaanii Hayila-Sillaaseen akka akaakayyuu kiyyaa Maqaleetti hin hafnee, akka abbaa kiyyaas Shaggaritti hafuun booda bosona hin seennee, firoottanii fi raroo isaa haratee akka Oromoon jedhutti: “biyya ofii qarriffaa diinaa keessatti dhiisee” Biyya Ingiliziitti baqate. Nafxanyoonni dugda uummata keenyaa akka dugda baataa fardaatti madeessan sun, “waraabessi kan halkan nama godhe waan beekuuf, guyyaa nama dheensaa“, otoo Oromoon waa tokkollee isaaniin hin jedhin gara biyya ofiitti deebiyani. Oromoon biyya ofirraa gara itti-dheensu hin qabuu, aadaa isaa keessatti biyyi ofii irratti du’ama malee, irraa hin dheenfamuu, bosona Oromiyaa seenuun Xaaliyaanii dhaabii dhoowwe. Waggaa shan guutuu Gaara Hococaa (kan Finfinneen karaa Lixaatiin jala jirtu) irraa hamma Laga Gibeetti, Laga Abbayyaa irraa hamma Biyya Guraagee fi karaa Sooddotiin hamma daangaa Oromoo Arsii, Laaqii Dambal (“Ziwaay“) faatti kan magaalaawwan irraa hafe, Garasuu Dhukii jala ture. Biyyi Oromoo inni Shaggar irraa gara Kaabaas Oromticha Abbichuu, Abbabaa Aragaay Baccaree jala ture.

Akka uummanni Oromoo jedhutti: “Qeerransi Dhukii lafa Oromoos, Biyya Oromoos deebisee ture“. Naannoo kana otoo Minilik hin qabatin wanni “gabbaarummaa” yookaan “cisanyummaa” jedhamu hin turre. Dacheen Waaqni eebbisee Oromoof kenne sun kan abbaa lafaa waayii otoo hin taane, kan gamtaatiyyu. Sirni ittiin-bulus Sirna Gadaa raajeffatamaa fi isa bantii dimokiraasii addunyaa sana ture. Waggaa shanan sana keessa, “jabana Qeerransa Dhukii” namni namaaf qotu hin turre. Eekaa, ginni-bittee Habashaa inni takkaa miila isaa lamaanin dhaabatee hin beekne, inni seenaa isaa keessatti Oromoonis loluuf, Muslimootaanis loluuf gara humnoota Oroppaatti fiigu sun, loltoota fi jeneraalota Biritaaniyaa Guddoo kanneen akka Jeneraal Wingeet fayiin marfamee Shaggaritti deebiye. Silaa ginni-bittee Amaaraa fi sobni obbolaa lakkuu-tii, biyya Oromoon bilisa baafate kana: “anatu Xaaliyaanii hariyee bilisoomse“, jechuun soba gabaa keessaa addunyaatti odeeffate. *****

Amma nafxanyoonni tokko tokkoon deebiyuun mataa uummata Oromoo fi uummatoota Kibbaa irra qupphanani. Bara 1942 keessa warri nafxanyaa lafa kanaa olitti jedhame sana irraa midhaan uummataa hirachuuf, yeroo garbuun baddaa Qaqaldhii Walisoo galfamu, baatii Muddee keessa magaalaa Walisoo fi magaalaa Tullu Boolloo irraa foolisoota isaanii of-duukaa buusanii itti-dhufani. Yeroo kana labsiin mootummaan Hayila-Sillee inni Oromoon: “qawwee manneen foolisiitti haa deebisu” jedhu sun hin jalqabamnee, Oromoon qawwee Xaaliyaanii irraa boojiyate sana tuullaan qabaa: “jarana asii deemaa! Waggaa shan ennaa nuti Xaaliyaaniin lollu isin eessa turtaniiyyu? Lafti duris keenya; hardhas keenyumaa nagaan bakka dhuftanitti, boongoo (waasshaa) keessan mandarootatti (magaalaawwanitti) dacha’aa” jedheeni. Booda lolli ka’ee gara lachuu irraa namni du’ee, isaan baqatanii deemani. Oromoo irraa nama lamatu gaaf sana galaafatame. Tokko jaarsa waggaa 75 obboleessa akaakayyuu kiyya isa hangafa ture. Gochi jaarsicha Oromoo kun jagnummaa Oromoo kan akka mishootti nutti agarsiisu. Warri kaan waggaa shan waan caakkaa turaniif, akka faannootti, akka riphxee-loltuutti gadi-ciisanii dhukaasu. Dhaabaa Kowalee Kishiiroo garuu, akka dargageessaatti olii-gadi u’utaalaa, eeboo isaa mirmirsaa: “maal abbaa keessaniif diina jalaa gacciiftu? Oljedhaatii haleelaa malee, maa maqaa Oromoo balleessitu?“, otoo jedhuuyyu xiyyiitiin nafxanyaa tan barartu isa galaafatte.******

Sanaa achi nafxanyoonni qawween Oromoo daddhabnaan silaa manni-murtii dhuunfaa isaaniiti, Finfinnee Shaggar bawuun fayila Abbaadhoo Warra Gurreetti banani. Uummanni yaa’ee sagalee tokkoon abbaa kiyya, isa ennasumaa abukaatoo ture, akka Shaggaritti marmaaree biyyaaf falmu filate. Dubbiin kun fuuldura Hayila-Sillaasettuu ennaa lama dhiyaatee: “qulqullaawee haa-dhiyaatu – taxaartoo yiqrab” jechuun gadi deebiye. Yeroo sadaffaa bara 1973 keessa dubbiin sun mooticha-motolii fuulduratti, jechuun Dhaddacha Gonfoo-tti (“yazufaan ciloot“) dhiyaatee, Oromoonni Abbaadhoo Warra Gurree moyatani.

Fakkeenyi lafaa inni kanaa olitti isiniif dhiyaate kun, akkamitti warri Dr. G. Hayilee “qaroomina” isaanii kanaan uummata Oromoo akka gidirsaa as dhaqqaban nutti agarsiisa. Maali qaroominni Amaaraa inni Dr. G. Hayilee Oromoo fi Muslimootatu balleesse, nuun jedhu sun isa kanas ni dabalataa? Hojii jaalachuu, lafarra harkisuu dhiisuu, hisataa (“hard-working“) tahuu, dhibaawummaa jibbuu faas Oromoo fi Muslimootatu isaan jalaa balleessee? Dr. G. Hayilee fi jaalleewwan isaa akka itti-hojjatamu, akka hojiin kamiyyuu hin tuffatamne, akka hojiin kamiyyuu lafarra hin harkifamne, gara biyya obbolaa isaanii gara Maqalee dhaquun otoo baratanii wayyaafi. Yommuun kana jedhu, ani warra Wayyaanee jaaladdhee, yookaan isaan faarsufii miti. Warra Wayyaanees tahee, ginni-bittee Amaaraa akkuma humna qawweetiin mataa uummata keenyaa irra of-kaayan, humna qawweetiin mataa isaa irraa kaafamu. Waaqaa gaditti lafaa olitti eenyumtuu Oromiyaa teenya humnaan qabatee, uummata Oromoo gaccabsee bituu gonkumaa hin dandayu.

Amma gara wiirtuu dubbii Dr. G. Hayilee sanatti yoo deebine, mee maaluma-laa qaroominni Amaaraa kan inni Oromoo fi Muslimootatu barbadeesse nuun jedhu kun? Innii fi illiitonni isaanii kaan, amma gara seenaa waggalee 400 fi 500-ii faatti deebiyuun kan uummata Oromoo fi Muslimoota Toopphiyaa kabajamoo irratti waraana banan, Toopphiyaa isaanii tana ijaaru fi moo diiguufi? Jarri kun uummata Oromoo isa walakkaa uummatoota Toopphiyaa kan barana lakkoofsaan kitila 92 (92 000 000) tahee, jechuun kitila 46 (46 000 000) fi sana irratti uummattoota Toopphiyaa kana keessaa, Muslimoota dhibbayyaa 50 (“50%“) fi dabreeyyuu, uummatoota Kibbaa maratti summii tuttufuun maal akka isaanii fiduufi? “Yaa qotiyyoo gowwaa, marga malee hin agarre bowwaa!“, jedha Oromoon waan akkanaa-tiin. Mee amma kutaan kun akka nutti hin dheeranneef, asuma irratti haa dhaabnu! Kutaa kanatti aanee dhufu keessatti, erga muummiyyeewwan Amaaraa duula hamaa fi jibbisiisaa: uummata Oromoo fi Muslimoota Gaafa Afrikaa irratti bananii seenaa Oromoos, seenaa Muslimoota keenyaas bardhibbee 16-ffaa fi bara Ahimad Giraanyi duraa irraa kaasuun dhugaa fi dhugoo irratti hundeeffamuun ibsamaatii, mee hammasitti nagaa fi nageenyi qeyee keessan irraa hin dhabamini!

========== Hubachiisota Miiljalee ==========

* “Thesaurus Legend:  Synonyms Related Words Antonyms; Based on WordNet 3.0, Farlex clipart collection. © 2003-2012 Princeton University, Farlex Inc.”

** Habisee (“visa“) = hayyama biyya seennaa (HaBiSee).

*** “30 Amat Yaqoyya Yamareet Kirikkir, Tiglaachin, Quxir 1, Maskaram – Xiqimt 1965“, fuulee 15-18. Barri kun akka lakkoofsa warra Gi’iizii-tti.

**** Dajjaach Gaarradoo Waldee kun itti-aantoota Amaaraa kan Raas Goobana Dachee keessaa isa tokko. Inni Amaara dursee Oromoo Afran Walisoo bite yoo tahu, abbaa haadha Raas Masfin Silashii-ti. Ilmi isaa Dajjaach Tassammaa Gaarradoo fi intalti isaa Weezaroo Askaalaa Gaarradoo (haati Raas Masfin) hamma mootichi-Mootolii qabsoo uummatootatiin gombifamee, lafti kan qonnaan-bulaa tahutti biyya Afran Walisootti abbootii/ haadholii lafaa isaan olaanoo keessatti argamuuyyu. Tan Oromoota himchuun karra warra Amaaraa irra dhaabaa jiraatte, Askaalaa Gaarradoo tana. Erga Gaarroadoon du’e lafti sun kan Tasammaa mitii qooda ishii tahe. Yommuu dubbiin sun Hayila-Sillaasee fuulduratti dhuyaatu namoota mirgaa fi bitaa mootichaa dhaabatanii waa itti-himan keessaa, (akka isaan jedhanitti “yammitachuu“), inni tokko Raas Masfin Silashii isa Oromoon “bulguu-lafaa” jecdhuun sana ture. As irratti mammaaksi warra Amaaraa inni: “abbaatuu daanyaa lijuu qammaanyaa – abbaan abbaa-murtii ilmimmoo gaadduu” jedhamu sun hojiirra oolee, ture jechaa dha.

***** Waayee Garsuu Dhukii fi jangoota Oromoo hedduu kanneen bara Xaaliyaanii, waggaalee shan guutuu bosona Oromiyaa manneen ofii taasifatanii turan, waraqaan kora Waldaa Qorannoo Oromoo (WQO – OSA) isa bara 2005 magaalaa Atlaantaa, USA irratti dhiyeessee ture, amma karuma mandheewwan Oromoo gadi-baasuuf irratti hojjachaan jira. Matadureen barreeffama sanaa: “GARASU the Tiger: Oromo Poems During the Italian Occupation – 1936-1941” kan jedhamu. Hayaa, oggaa Oromoonni biyya abbaa-haadhaa ofiitiif jecha, dhiiga ofii dhangalaasaa turan miseensonni Gita-bittee Habashaa Biyya Ingilizii fi Biyya Falastinaa, magaalaa Yarusaalem tan ennaa sana kolonii Ingilizii jala turte keessa bashannanaa turani. Gariin kan akka Raas Hayiluu (ilma-ilmaa kan mootii warra Goojjam) fi Raas Siyyum (ilma-ilmaa kan mootii warra Tigree) faa gantuu biyya isaanii, baandota turani. Keessumaa Raas Hayiluun kun Garasu “harkasaa qabeetan fida” jechuun faashistoota Xaaliyaanitii waadaa waan galeef, qeerransa Dhukii maal qabaa mitii, gandeeni fi midhaan oobruu keessaa Oromiyaa Waltajjii irraa barbadeessaa ture. Seenaa isaa keessatti Oromoon warruma Habashaa kana qofa biyya ofii irraa ittisaa hin turre. Warra Misiraa (ijjibtii) kan Osmaanota Turkiitiin deeggaraman (Oromoonni Barentuu), mootummaa Sinnaar/ Sudaan (Oromoonni Macca Lixaa – Jootee Tulluu faa) fi faashistoota Mosolonii fi Giraaziyaanii dura dhaabachuun seenaa boonsisaa galmeessanii jiru.

****** Jedchi Afaan Amaaraa inni “xiyyiit” jedhamu kan Afaan Oromoo irraa ergifatame. Kunis jecha Oromoo isa “xiyya” jedhamu irraa madde. Xiyya – xiyyiitii, billaa – billiitii faa jenneetoo itti-fufuu dandeenya. Jechi isa “rasaasa” jedhamu immoo nuti Afaan Arbabaa irraayyi ergifanne.

Kutaalee dabran dubbisuuf mee as tuqaa:
- MINILIKOOTA BARDHIBBEE 21-FFAA: Kutaa Duraa
- MINILIKOOTA BARDHIBBEE 21-FFAA: Kutaa Lammaffaa
- MINILIKOOTA BARDHIBBEE 21-FFAA: Kutaa Sadaffaa

=>gadaa

Oromoon Dureessa Seenaa Waggaa Kumootaa malee, Hiyyeessa Seenaa Waggaa Dhibbootaa miti!

Deeggarsa (Rejoinder) Xalayaa Obbo Yahyaa Jamaal

Boonsaa Lammii irraa | Ebla 1, 2014

Obbo Yahyaa Jamaal xalayaa banaa dhihoo kana gara OSAtti barreesseen, dhimma belbeltuu xiyyeeffannoo hundaa gaafatu kaase. Dubbii kanas afaan alangaan ittiin hubachuu danda’uun osoo hin taane afaanuma keenya filatee barreessuu isaaf dinqisiifannoo guddaan qabaaf. Yeroo miidiyaa irratti waa barreessinu afaan kamiin dhaamsa kam eenyuuf akka barreessaa jirru beekuun bilchinna jalqabaa ti jedheen amana.

Dhimman ka’eefitti yoon deebi’u, haada seenaa Oromoo isa durdurii fi kan boodanaa wal irraa citee jiru qorannee walitti fufuun dhugumatti dirqama hayyoota keenya seenaa irraa eegamuu dha. Akkuma Yahyaan jedhu, seenaa keenya kan jaarraa 16ffaa duraa fi kan sanaa asii sirriitti wal fudhachiisuu irratti hojiin qorannoo hanga ammaatti taasifame quubsaa ta’ee natti hin mul’atu.

Kana keessatti qooda hayyichi seenaa Prof. Shamsaddiin Megaalomaatiis fi Prof. Asmaroom Laggasaa gumaachan nan dinqisiifadha. Prof. Shamsaddiin, Oromoon qaroomina Nuubiyaa fi Masirii keessaa akka qooda jabaa qabu qoratee waan irra gahe barsiisuuf hedduu tattaafachaa ture. Qorannoon Prof. Shamsaddiin yoo mirkana taheef, Oromoon abbaa seenaa waggaa kumoota shan jahaati jechuu dha.

Haaluma wal fakkaatuun, Prof. Asmaroom Laggasaa waa’ee seenaa Sirna Gadaa fi Urjii Dhahaa Oromoo irratti qaamaan Boorana keessatti argamuun qorannoo anthropology gadi fagoo geggeesseera. Bu’aa qorannoo kana irraa argateenis, kitaabota lama, (Gadaa 1973 fi Oromo Democracy [latest edition 2006]) maxxansiisee addunyaan wal barsiiseera. Prof. Asmaroom, qorannoo waggoota kudhanootaaf geggeesse kanaan Oromoon yoo xiqqaate qaroomina Urjii Dhahaatiin seenaa waggaa 2,300 olii akka qabu bira gaheera (Oromo Democracy).

Proofeesaroonni anthropology lamaan kanin maqaa isaanii dhahe kun dhalootaan Oromoo miti. Haa tahu malee hayyoota Oromoo kamiinuu caalaatti seenaa qaroomina Oromoo isa durdurii qoratanii as baasuu irratti hojjetan. Oromoon akka Habashoonni ibsuu barbaadanitti hiyyeessa seenaa osoo hin taane, seenaa qaroomina ganamaa kan isaaniif hangafu akka qabu addunyaa barsiisani. Gabaabumatti galata seena qabeessa Oromoof oolani.

Yeroo hayyoonni seenaa dhalootaan halagaa irraa tahan hanga kana dheerina umrii seenaa keenyaa ragaa bahuu irratti beekumsa, yeroo fi humna isaanii wareegan, nuti hoo hayyoonni seenaa dhiigaan Oromoo taane hangam deemaa jirra jennee of gaafachuun dirqama ta’a. Hayyoonni seenaa kan ummata Oromoo keessaa dhalatan qorannaa wal fakkaataa irratti bobba’uu maaltu isaan dhowwe gaaffii jedhutu ka’a. Seenaa keenya isa achi fagoo qorachuu baqannee waanuma waggaa dhibboota as dhihoo qofa irratti qofa xiyyeeffachuuf maaltu nu dirqee dha gaafichi. Kana irratti hayyoota seenaa keenyaa keessaa hanguma fedheefuu tahu Dr. Gammachuu Magarsaa irraa kan hafe nama achi fageessee dhufiinsa seenaa keenyaa irratti qorannoo hojjechuuf carraaqe ani gama koon hin agarre. Warri arge yoo jiraate ragaa waliin na sirrreessuu danda’a.

Akkuma Obbo Yahyaa Jamaal jedhu, Oromoo taaneetuma seenaa mataa keenyaa Habashoota (Dabtaroota) irraa barachuun fafa. Akkuma piroofeesaroonni dhiigaan alagaa tahan kan maqaa isaanii olitti kaafne lamaan ragaa Dabtarootaa lagatanii ragaa walaba biraa kan seenaa Oromoo jaarraa 16ffaan duraa as baasuuf tattaafatan, seenaa-qorattoonni dhiigaan Oromoo tahan ammoo kana caalaa qorannoo gadi fagoo hojjechuutu irra ture, irraas eegama. Seenaa jaarraalee lama sadan dabranii qofa irratti fuulleffachuun eenyummaa keenya ibsuuf qorannoo guutuu dha jedhamuu hin danda’u.

Seenaa baroota as dhihoo qofa irratti fuulleffachuun tuffii Habashootaatti xumura nuuf hin godhu. Hiriira umrii seenaa ummatoota ollaa keenyaa keessatti iddoo keenya ol kaasee ijas nun jabeessu. Tuffii Habashoonni “Nuti seenaa waggaa 3000 qabna, isin garuu seenaa waggaa 300 caalu hin qabdani”nuun jedhanus nurraa fashalsuu hin danda’u. Yeroo Habashoonni siidaa Aksum agarsiifatanii mallattoo qaroomina abbootii isaaniitiin of dhaadan, nuti hambaa seenaa bara dheeraa kan ijaan mul’atu agarsiifachuu wallaallee callisuu irraas nun baraaru.

Of tuultummaa himannoo seenaa Habashootaa irra kan nu aansuu danda’u, akkuma obboleessi koo Obbo Yahyaan baanu, seenaa Kuushummaa keenya waggoota kumoota duraa fi kan booda kanaa gidduutti riqicha jabaa tolfachuu dha. Qaroominni keenya Gadaa fi Urjii Dhahaa qofayyuu otoo hin taane, qaroomina ijaan mul’atu (monuments) kan akka ijaarsa siidaa, gamoo masaraa, meeshaalee jireenyaa adda addaa, ogummaa hogbarruu fi kan kana fakkaatan keessaa illee qooda qabaachuu fi dhabuu keenya irratti qorannoo bal’aan taasifamuu qaba.

Hayyoonni seenaa kan saba Oromoo keessaa dhalatan seenaa as dhihoo qofa irratti wal saamanii barreessuu mannaa seenaan keenya waggoota kumoota duraa maal akka fakkaatu irrattis xiyyeeffachuun argannoo haaraa yookiis kan duraan ture waan jabeessu as baasuutu irraa eegama. Hayyoota halagaa qorannoo anthropology godinaa kanaa irratti bobba’an waliin qindeeffachuudhaan waan kana irratti fuulleffachuutu of dhaadinsa Habashootaa irra nu aansa.

Kana ta’uu baannaan, akkuma dhihoo kana VOA sagantaa Amaariffaa irratti caqasne, namni Oromoo maqaaf ‘doktora’ jedhamu tokko Habashoota lama waliin falmiif dhihaatee “seenaa ani takkaa hin baratin na barsiiftani, galatoomaa gooftota koo” jedhee diinota seenaa keenyaa nutti kofalchiisee sana tahuu dha. Jalqabuma dubbii, namni sadarkaa doktorummaatti baradhee jira ofiin jedhu tokko waan hin beeynetti quba hin dhahu. Osoo beekumsa seenaa hin qabne hayyota seenaa halagaa waliin falmuuf dhihaachuunuu dogoggora guddaa ture. Ofii salphatanii Oromoo salphisuuf yoo ta’e malee. Field fedheen haa tahuutii barnoonni hanga sadarkaa doktorummaatti baratame tokko, dubbii hanganaa gamaaggamuuf kan nama hin dandeessifne yoo ta’eef ‘doktorummaan’ sunuu soba fakkaatti.

Walumaa galatti, seenaa keenya sirreessinee barachuun, halagaa ofitti kofalchiisuu irraa nu baraara. Sooressa seenaa taanee osoo jirruu akka hiyyeessa seenaatti ilaalamnee akka hin tuffatamne kabajaa keenya ol nuu dabala. Hayyonni seenaa Oromoo haala siyaasaan keenya itti deemaa jiru gamaaggamuu fi duula siyaas-seenaa (politico-historical) Habashoonni nurratti bananii jiran qolachuu irratti ogummaa isaaniitiin qabsaayuun gaaffii yeroo ti.

Boonsaa Lammii

=>ayyaantuu

Egypt tries to woo South Sudan in Nile water dispute

AUTHOR                                    TRANSLATOR(S)
Ayah Aman                                Tyler Huffman

CAIRO — Egypt is continuing to develop relations with South Sudan in an effort to protect Egyptian water interests within its borders, through which the White Nile flows. This comes at a time when the dispute between Cairo and Addis Ababa over the Nile's waters is escalating.

"Since the secession of South Sudan [from Sudan almost three years ago], Egypt has been trying to get the country into the Arab League to ensure that a language of understanding and communication exists," an Egyptian diplomatic source at the Arab League told Al-Monitor.

The source, who requested anonymity, spoke of a March 8 meeting toward this end between Nabil Elaraby, secretary general of the Arab League, and South Sudanese Foreign Minister Barnaba Benjamin. "Elaraby requested that Juba have an official presence in the League, to allow for the provision of Arab support that [South Sudan] has requested. A memorandum of understanding was agreed upon for cooperation in the fields of economy, health and education, and there are currently consultations so that it can be signed soon," he asserted.

"We do not have indicators confirming that South Sudan intends to join the Arab League at this time … but the political problems that worsened after the recent coup attempt led by Vice President Riek Machar reinforced Juba's demands for Arab aid and support to the political administration led by President Salva Kiir," he added.

On March 9, South Sudan participated for the first time in a meeting of Arab foreign ministers, held in Cairo. At the gathering Benjamin explained the political situation in his country and sought support in confronting his country's internal problems. Speaking to Al-Monitor on March 11, during his visit to Cairo, Benjamin said, "We look forward to more Arab support, and we cannot compromise relations with Egypt and [other] Arab countries. We are still a nascent state that needs to open up to all countries of the world."

Benjamin downplayed the prospects of South Sudan joining the Arab League. "We have no desire to join the [Arab] League as an active member, but we look forward to strengthening [our] Arab relations. President Salva Kiir will soon visit a number of Arab countries, and we anticipate opening embassies in the UAE and Saudi Arabia."

Egypt has stepped up its diplomatic activity vis-à-vis South Sudan following the recent political tensions in Juba. Cairo participated for the first time in peace negotiations between the parties to the conflict, with Egyptian Foreign Minister Nabil Fahmy offering mediation and political support at talks in Addis Ababa on March 22. Cairo also offered to participate in the UN peacekeeping force to restore stability in Juba, according to a March 23 announcement by a spokesman for the Egyptian presidency, Ambassador Ehab Badawi, following a visit to Cairo by the South Sudanese defense minister, Lt. Gen. Kuol Manyang Juuk.

Col. Philip Oqoir, spokesman for the South Sudan Ministry of Defense, further told Al-Monitor, "There is now military coordination between Cairo and Juba. We agreed to strengthen the capacity of the army in South Sudan through training agreements with the Egyptian military colleges." He added, "Cairo understands well the challenges faced by South Sudan. We still have problems with developing the army because of the armed conflict and the ongoing fighting with armed militias."

Egypt's concern about the political tension and instability in South Sudan stems from its interests in the Nile's waters. For Cairo, South Sudan is the most important Nile Basin country because of the possibility of implementing projects to increase Egypt's share of the river's water by harnessing water currently lost on South Sudanese territory to forests and swamps.

In 1975, Egypt sought to dig the Jonglei Canal, with the hope of it providing 7 billion cubic meters of water annually. The project, however, was halted in the aftermath of the civil war between north and south Sudan, and since then Cairo has not been able to resume work. Furthermore, the Egyptian government is extremely concerned by Juba's announced intention to join other Nile Basin countries in signing the Entebbe Agreement, which does not recognize Egypt's historical rights to the Nile's waters and calls for its redistribution.

According to former Egyptian Water Minister Mohamed Nasreddin Allam, “Negotiations cannot be held with South Sudan regarding projects to increase [Egypt's] water quota or harness lost Nile water." He explained to Al-Monitor, "Most of the areas where these projects could be set up — in the Machar Marshes of the Sobat River and the Jonglei areas — are currently conflict zones. Egypt must change its perspective when it comes to carrying out these projects, whereby the goal should include developing local communities in South Sudan, not just harnessing lost Nile water for Egypt's benefit," 

Although Egypt still hopes to open talks on completing the Jonglei Canal, South Sudan has declared its opposition to the project. The potential negative environmental impact of the project and the possibility of local tribes in the Jonglei region benefitting from it have not been studied, according to a press statement issued by Anthony Kon, South Sudan's ambassador to Cairo, in September 2013.

Egypt’s current shaky relations with Sudan are also a key factor in the desire to expand ties with Khartoum’s southern rival. Helmi Shaarawy, founder of the Arab and African Research Center, told Al-Monitor, "The main reason for the lack of relations between Cairo and Juba was the government of northern Sudan. [Khartoum] frequently sought to distance Cairo from the issue of the south and isolated it from the secession talks. Now, however, we must revive these relations, after the actions by Khartoum, which takes risks regarding Egypt by supporting Ethiopia, and considerations related to the convergence between [Sudanese President Omar] al-Bashir's Islamic-oriented government and the ousted regime in Egypt." 

Shaarawy added, "Supporting South Sudan is no longer an option for Cairo. Rather, it is a necessity in light of the impasse and challenges facing Egypt in maintaining its water interests in the Nile, and given Ethiopia's audacity to build the Renaissance Dam, which could affect water flows to Egypt. Moreover, we cannot let Ethiopia stand alone in its relationship with the Juba government."

The conflict environment of the war between armed militias in South Sudan is still the main obstacle for Egypt in its efforts to secure its strategic and water interests in the Nile River. Despite statements by officials asserting the strength of the relationship between the two countries, the reality poses challenges for the Egyptian administration in obtaining more water from South Sudan.

=>al-monitor