Woldhabbii Gosoota Oromoo Gujii fi Booranaa Ilaalchisee Ibsa (Yaada) Liigii Dargaggoota KFO’n Kenname

Dhiyeenya kana gaafa 17/07/2006 kaasee guyyoota afuriif wol faana wolitti bu’insa gosoota Oromoo kibba Oromiyaa Gujii fi Booranaa gidduutti taasifameen lubbuun baay’een dabartee jirti. Liigiin Dargaggoota Koongireesii Federalaawaa Oromoo (KFO) gadda guddaan gorsa, ibsa fi yaada asiin gadii kana dabarsa.

Uummati Oromoo dur dur woggoota dheeraan dura gaadisa tokko jalatti woliin bulaa akka ture seenaan ni hima. Uummatni kun uummata Nuubiyaa fi Meero’ee irraa ergii adda baheen booda kibba Itoophiyaa naannoo Madda Wolaabuu, hayyooti seenaa gariin Haroo Wolaabuu jedhutti Sirna Gadaa jalatti haala cimaan of ijaaree, ofiin of bulchaa ture jira.

Jaarraa 16ffaa keessa tuttuqaa warreen Kirsitaanaa gama kaabaanii fi Islaamaa gara bahaatiin irraan ga’aniin sochii taasiseef sababa akka ta’e prof. Tasammaa Taa’aa barreefama isaanii “periodization and some turning points in Oromo history” jedhu keessatti ni ibsu. Prof. Tasammaan qubsuma uummata Oromoo bara 1800-1870 yoo kaa’aan:
1. Yejjuu, Raayyaa fi Azeeboo – Kaabaa
2. Tuulama fi Macca – Giddu Galeessaa fi Lixa
3. Arsii, Baalee fi Kaarrayyuu – Kibba Baha
4. Ituu, Humbeennaa, Anniyaa, Afran Qalloo (Harargee) – Baha
5. Booranaa fi Gujii – Kibbaa Oromiyaa akka jiratan barreeffamuma kana keessaatti kaa’anii jiru.

Sochii jaarraa 16ffaa kaasanii haga guyyaa hadhaatti gosooti Oromoo kibbaa Booranaa fi Gujiin wareera Minilikii kaasee hanga gabbaarii Haaylee Sillaaseetti, Qayyi-Shibbirii (Goolii Diimaa) dargiirraa kaasee haga bittaa ADWUItti hamtuu/ balaa dhufe hundaa woliin dura dhaabachaa turanii jiran. Woldhabdeen sababa margaa-bisaanii fi barmaatilee duubatti hafoo akka SIDOOMAA, MIRGAAF wol-ajjeesuu fi WOL-DANNABSUU (saamicha loonii) yeroo garaa garaatti wolitta haa bu’an malee obboleeyyan ta’uu isaanii wollaalanii hin beekan. Woldhabbii akkasii ta uumamtulle aaduma jirtuun dubbatanii araaramaa turaniiru.

Bifuma wolfakkaatuun balaa uumamaa bonaa fi hongee wolitti dheetanii waan qaban wolii kennanii, waan qaban woliin hiratanii darbaa turan. Jabana jabanaan bittaa worra Habashootaatiif weerartoota alaa dura dhaabbatanii aadaa fi Sirna Gadaa isaanii tursanii yeroo ammaa aadaa fi sirna Oromoon ittiin beekkamu Sirna Gadaatiin bulaa kan jiraaniif gosa Oromoota hafaniif haala oonnachiisuun barsiisaa fi dabarsaa gudda godha kan jiranii dha. Oromooti kibbaa kun Arsi haga ta’e dabalatee horsiisee (tiffaatee) bulaa kan baay’atan yoo ta’an horii isaanii dabarsanii wolii kenna, namoota bonni horii jala fixe dabaree dabarsaafi (rehabilitate gochaa), jala fi jaltoo wolii ta’anii, durba wol irraa fudhaanii wolitti heerumsiisanii soddoomanii, hamtuu/balaa galee woliin gaddaanii, gammaachuu woliin dhandhamanii wolitti irkatanii hardhaan bayan.

Haata’u malee seenaa dheeraa biyya Itoophiyaa tana keessaatti baay’innaa fi qabeenya uummata Oromoo kan sodaataniif saamuu kan barbaadan gidduu Oromootaa seenuun wolitti buusanii kaayoo isaanii milkeeffachaa akka turan weerara Minilikii taasisee kaasee hanga guyyaa hardhaati ta’eewwaan muldhatani kanumaa agarsiisu. Kanniin alatti sabuma kana irra kan dhalataniif aannaan saawwaan Oromiyaatiin kan guddatani fedhii hoggantoota siyaasa habashaa guutuuf akkasumas bu’aa yeroo argachuuf jecha saba isaaniitti gara galuun uummata kana wolitti buusaa kan turaniif ammas kan muldhatanii ni jiru.

Gosoota Oromoo obboolloowwaan lama kana giddutti yeroo amma kan muldhates kanan adda hin ta’u. gama biraatiin ammoo mootummaan ADWUI/OPDO gaaffii uummata yeroo deebisuufi gaaffii uummata woldorgommii gosaa (tribal competition) godhee ilaaluu dhiisee fala hatattamaa keennutti irra jira ture. Biyya dimookiraasiin bulaa jira jettuu keessaatti obbooleeyyan lamaan meeshaa ammayyaa hidhatanii dhiiga yoo wol dhangalaasanii fi lafee wolcabsan daawwachuun Oromummaa OPDO gaaffii keessa akka galu taasisa. Raayyaa waranaa Itoophiyaa nageya lammilee biyya bira eeguuf Sumaaliyaa fi Suudanitti yeroo bobbafamutti obboleeyyan lamaan adda-dhoowwuu dadhabee Oromooti 50 ol dhumanii 100 ol madaawan. Kun waan arguu fi dhage’uun nama waan gadiisisuu qofa adoo hin ta’iin gaaffii sammuu fi seenaa nama madeessu.

Uummati tiffatee bulaan meeshaa waranaa hidhatee jiraatu sababa nama dhunfaatiin wolitti bu’uu adoo hin ta’in akkatuma kaleessa aadaa fi sirna bulchiinsa Gadaa ittiin bulaa turaniin furamuu qaba malee gosa fi gosan wolqoodanii yeroo wal ajjeesan waan hin baratamnee qofa adoo hin ta’iin waan nama boochisuu dha. Kana irraa ka’uun liigii Dargaggoota Koongireesii Federaalawaa Oromoo dabalataan dhaamsa (yaada) asiin gadii qaamoota asiin gadiitiif dabarsuu barbaada

Tokkeessoo: Oromoota Gujii fi Booranaa tiif
Biyya kami keessaattuu, saba kamuu keessatti wolitti bu’insi hinuma
jira. Wolitta bu’iisi jiraatuu malee isin uummata kaleessa beelaa fi quufa, baalaa fi hoongee wolgargaartaanii woliin dabarsitanii; wol irraa fuutanii wolitta heerumsiittanii jirtanii, tolaa- soddaa wolii taatanii jirtanii; isin uummata Sirna Gadaatiin buluu woldhaba akkanaa isinirraa hin eegnu wolirraa dhaabadhaa isiniin jenna. Woldhabni keessan kun worra tokkummaa uummata keenna hin jaalanne gammachiisaa jiraa waan te’eefi diinni itti yaadee dhoksaadhaan harka keessaa qabaachuun naqa waan barameef meeshaa diinaa akka hin taanee adaaraa isiinin jenna.

Lammeessoo: Oromoota gadi haaftaniif
Rakkoon obboolleeyyan keenyaa raakkoo keenya hunda ta’uu hubannee hidhii xuuxaa caldhisuu mannaa hayyooti Oromoo, abbootiin gadaa gosa Oromoota dhibii, jaarrolee fi beektooti Oromoo hundinuu rakkoon obboolleeyyaan lamanii kun hammaatee itti fufuun eennullee caalaa nu oromoota kan miidhu; yoo sirraa’e nu Oromoota kan fayyaadu ta’uu hubattanii jidduu seentanii akka sirreessitan Liigiin Dargaggoota keenyaa adaraa isiniin jedha.

Sadeessoo: Mootummaa Naannoo Oromiyaa tiif
Gosti kun lamaan araaramee tokkummaa ifii akka cinsatu abbummaadhaan dhimma kana fudhattanii, akka irratti hojjattan harkaa keessanitti kennina. Murteen isin dabarsitan murtee siyaasa ykn bulchiinsa(administrative solution) bira darbee murtee Oromoota tokkoomsu ta’uun aadaa kalee ittiin bullee araara buusa turreen; sirna bulchiinsa Gadaatiin wol faana akka taasistan isin gaafanna.

WAAQI/RABBI NU NAGEESSU!

Liigii Dargaggoota KFO

Bitooteessa 24, bara 2006
Finfinnee, Oromiyaa

=>gadaa

Filannoon Bara 2007 Mallattoo Kufaatii A.D.W.U.I ti.

Galaanaa Alaanoos Irraa Godna Arsii

Addunyaa kana irratti wanti hundinuu dhuma qaba, yeroo fi iddoon raawwii isaa gargar haata’u malee addunyaa kana irratti wanti osoo hin jijjiiramne barbaraan jiraachaa hafu hin jiru. Maatiin ijoollee horeen, mootummaan mootummootan , ji’oonni waggootan , yaadni dullooman ilaalcha haaraan, dukkanni ifaan, ifni dukkanaan, hiyyummaan dagaaginaan, dagaaginni hiyyummaan ,dimokiraasiin abbaa irreetin ,abbaan irree sirna dimokiraasitiin bakka walbuusaa ykn tokko isa kaanif iddoo gadi lakkisaa jiraata. Mootummoonni masaraa mootii itti ta’an keessatti reeffa isaanii arguu fedhan hundinuu abboota irreeti. Aangoo garmalee jaallachuun yoo abbaa irrummaa isaan ulfeessu, ummanni isaan geggeessan gama isaatin mootummaa dimokiraatawaa da’uuf ciniinsifachuu jalqaba. seeliin abbaa irrummaa warroota biyya bulchan keessa naanna’u kun ummanni mootummaa dimokiraatawaa ulfaa’ee akka oofkaluuf kakaasa. sirni mootii h/sillaasee dargu, dargun a.d.wu.i fi dhaabbilee siyaasaa biroo kanneen osoo hin milkaa’in hafaniif akka ulfaa’uuf sababa ta’anis ummanni oromoos ta’ee saboonni cunqurfamoon biroo hanga har’aatti ija dimookiraasii arguu hin dandeenye.Mootummaan wayyaanee bifa barreeffamaan heera biyyattii irratti namni kamiiyyuu dhaaba siyaasaa barbaade deeggaruufis ta’ee geggeessuf mirga qaba jedhee kaa’ee jira.Dhaaba siyaasaa kam irraayis bilisa ta’ee jiraachuu ni danda’a jedhee jira.Garuu dhugaan jiru faallaa kanaati maalif yoo jenne biyyattiin heeran bulti osoo hin taane labsii fi qajeelfamoota nama dhuunfaa miidhuf jecha yeroo yeroon ba’aniin masakamti. Filannoo bara 2007 ilaalchisee mee cunquraa fi gidiraa mootummaan wayyaanee ummata irraan gahaa jiru haa ilaallu.Mootummaan wayyaanee filannoo dhufu milkiin xummuruuf jecha dhiiga ummataa xuuxaa ofiif haala mijeeffachaa jira. Tarsiimoon inni raayyaa misoomaa fi tokko shanee jedhee diriirse mallattoo cuuphaa miseensummaa wayyaanee ta’uun isaa sabboontota oromoo biratti salphaatti hubatamuu danda’ee jira.Kanaafuu sabboontonni Oromoo kanneen hojjettoota mootummaa ta’an tokko shaneen siyaasa waan ta’eef hin hirmaannu jechuun ija jabinaan mootummaa wayyaanee falmaa jiru.

Haata’u malee garuu mootummaan abbaa irree kun tokko shaneen siyaasa ta’ee dhiisee tarsiimoo mootummaan diriirse waan ta’eef hundumtuu hirmaachuun dirqama jedha. Namni tokko hojjetaa mootummaa hanga ta’etti imaammata mootummichaatti amanee fudhachuun dirqama isaati jedha.Summiin tokko shaneen baattee adeemtu hedduudha,marii tokko shanee irratti namni tokko yaada inni kaase waliin galmeeffamee qaama itti waamama tokko shaneef gabaafama. Kanaan booda waajjiratti nama waamun qorannoon ija nama keessaa baasu ilaalcha fi akeeka namaa hubachuuf. Mootummaan Wayyaanee yoom kanaan gahe jedhee ummata dhiise, hojjettoota mootummaa seektaroota adda addaa irra deemuun yeroodhaa yerootti akka isaan miseensummaa guutan dirqisiisaa jira. Namni kam illee buusii dhaabaa ji’aan mindaa isaa irraa qarshii 25 kutuun dirqama jedha.Najaaladhuu jaalala hin taatu jedha Oromoon namni akeeka fi ergama Wayyaanee hubatee beeku miseensa isaanii ta’uu irra dhiibbaa dhufu fudhachuuf murtoon of qopheessan.Godina Arsii ona roobee gandoota baadiyyaa 32 keessatti buusii ijaarsa dhaaban jabeessinu tokkoon tokkoon qotee bulaa qarshii 120 akka buusu dirqisiisaa jira.Namni ani miseensa waan hin taanef hin buusu jedhee mormu ati lammii biyya kanaamiti jedhamee gidirfama.Namni mootummaa misoomaa hin deggarre farra misoomati jedhamee farrajamaa jira.

Mallattoolee kufaatii Wayyaanee mul’isaa jiran keessaa ; Fincila diddaa gabrummaa Qeerroon finiinsaa jiruudha. Yeroo ammaa kana keessatti waantotni mootummaa wayyaanee rifaasisanii yaaddessuun gidirfamuu baayisaa jiruuf diddaan karaa adda addaan waanmulataa jiruufiidha akka fakkeenyaatti:-

-Hojjettoonni mootummaa jireenyi qaalawee jira hojiin nuti hojjennuu fi mindaan keenya wal hin gitu, akkasumas miseensummaa guutuu diduu irraan mootummaa wayyaanee waliin wal finciluu keessa seenuun mootummicha humna buusee jira

-Barattoonni musliimaa mooraa yuunivarsiitii keessatti uffata sharihaa akka hin uffannee fi akka hin saganne yommuu dhoowwaman tole jedhanii fudhachuu diduu,yaadaa fi dhaamsa wayyaanee fudhatama dhabsiisuudhaan laamashessaa deemuun,

-Qonnaan bultoonni dhugaa jiru hubatanii buusii dhaabaa buusuu diduun fakkeenya gaariidha.

Kanaan wal qabsiisee uummata oromoo keessa deemee bakka jabinnii fi sabboonummaan itti cimaa jiru keessatti tikoota isaatiin toohatamuu fi hordofamuu yaadaa fi sochiin oromummaa yoo jabaate ilaalcha diinummaa fi isin ABO dha jedhuun haaluma salphaadhaan mana hidhaatti darbaa jiraachuudhaan kan beekamaa jiruudha, kunis dura isaatiif haalota aanjefachuu irratti mootummaan wayyaanee jabaatus qabsoon uummataa fi Qeerroodhaan wal deggeree jabaachuun isaa waan yaaddesseef ofiis boqonnaa dhabee uummatas boqonnaa dhabsiisaa jira.

=>qeerroo

Na dhaqabaa jetti Finfinneen!

Hawwii Caalaa

Teessoo Oromotaa haandhura Oromiyaa
Magaala bareedduu hin qabdu fakkeenyaa
Jituuf magariisa lalistuu fi badhaatuu
Madda burqaa uumaa kan taate hawwattuu
Sabni koo siin gammada sittis ni abdata
Haandhura kooti jedhe ormatti odeeffata

Garuu…….
Garuu yaa Finfinnee amma ati kan eenyuti?
Finfinnee ishee jalaqabaa kanuma duritii?
Lakki! ati jijjiramteetta ishee durii miti
Teessoo alagaa malee kan saba koo miti x2
Oromoon si keessaa hir`atee dinni dabaleera
Bareedinni kee duri sun si dhisee demeera
Yaa lafa seenaa qabdu Finfinnee dubbadhu
Rakkina kee himadhu hundatti odeeffadhu
Hin calisiin maaloo kan garaa kee baafadhu
Rorroo kee hin dhoksiin ifatti lallabadhu

Wayyoo yaa Finfinnee wayyoo yaa biyya koo
Alagaan siin taphate sitti fide rakkoo
Gadadoo sirra jiruuf ilmaan kee gaddaniru
Garaan isaan gubate imimmaan buusaniru

Ajaa`iba rabbii kan kee kun maalumaa
Dinni si balleessuuf halkan guyyaa gamaa

Ati hin dhageenye waan siif qophaa`aa jiru
Jarri hin callisne hin dhisne gitiintiruu
Eenyummaakee daran caalatti balleessuuf
Sanyii lammiwwan kee hundedhaan buqqisuuf
Dinni kee qophaahera toftaa haaraa dirirsuuf
Murannoon ka`eera daangaa kee bali`isuuf

Finfinnee hin callisiin ilmaan kee waammadhu
Dafaa na dhaqabaa jedhi isaanin gaafadhu
Rakkoo kee itti himi kan garaa kee dubbadhu
Ilmaan kee akka gurma`an cimsii itti himadhu
Gadadoon dhufuuf deemu kan duriin adda dha
Bifaa fi akkaataan hammi isaas guddaa dha

Ilmaan koo gurmaa`uun tokko ta`u taanaan
Irree jabeefachuun tokkummaan hiriirnaan
Rorroon koos ni hir`ata rakkinnis ni salphata
Sabni koo jabaannaan naaf fidu furmaata
Dhaamsa dabarsaa jirtii dhagahaa Oromootaa
Haandhurri keessan Finfinneen kan taate jannataa!!!

Bilisuummaan saba cunqursaa jala jiru hundaaf haa ta`u.

Barreesituun walaloo:Hawwii Caalaa


=>ayyaantuu

EU not financing Ethiopia Renaissance Dam: EU ambassador in Egypt

EU ambassador underlines union's support for negotiated solutions in international disputes; says Egypt has requested presidential poll supervision

A general view shows construction activity on the Grand Renaissance dam in Guba Woreda, Benishangul Gumuz region March 16, 2014. Egypt fears the $4.7 billion dam, that the Horn of Africa nation is building on the Nile, will reduce a water supply vital for its 84 million people, who mostly live in the Nile valley and delta. Picture taken March 16, 2014 (Photo: Reuters)

The European Union (EU) is not funding the Ethiopian Grand Renaissance Dam, said EU Ambassador to Egypt James Moran in a press conference, the MENA state news agency reported.

Moran underlined that the EU is looking into the issue of the Ethiopian Renaissance Dam since it affects many countries. He also said the EU is ready to help any country that seeks its assistance related to this issue.

Moran underscored the importance of negotiations between countries in dispute, in order to reach solutions that benefit all parties.

Egypt, Ethiopia and Sudan formed a tripartite technical committee to study the possible effects of the Ethiopian Renaissance Dam. But the committee's discussions were thwarted in December when Sudanese President Omar Al-Bashir announced his support for the dam during a meeting with Ethiopian Prime Minister Hailemariam Desalegn.

Egypt's foreign minister, Nabil Fahmy, met last week with his Ethiopian counterpart, Tedros Adhanom, at the two-day EU-Africa Summit in Brussels.

According to Al-Ahram Arabic news website, Fahmy said that his meeting with Adhanom included "a frank and open discussion" on the stance of both Egypt and Ethiopia regarding matters of concern to both states, including Nile water issue and Renaissance Dam.

Meanwhile, Moran said that EU foreign policy chief Catherine Ashton is expected to visit Egypt Wednesday to reaffirm the EU's interest in future cooperation and bilateral relations with Egypt.

He said the EU is keen to help Egypt, especially Upper Egypt that has been lately suffering instability amid general poverty.

Moran also spoke about the EU's supervision of the upcoming presidential elections, saying that Egyptian authorities requested the EU supervise the elections. The union has set a delegation upon this request.

He added that the EU did not supervise the referendum on the constitution that took place in January because the request to supervise it arrived late. 

Egypt's presidential poll is scheduled to take place in May.

About Britain's move to investigate the Muslim Brotherhood, Moran said that this concerns only Britain and not EU countries.

=>ahram

ክፍት ደብዳቤ ለኣሜሪካ ድምጽ ሬድዮ ኣማርኛ ፕሮግራም ማኔጂንግ ኤዲተር ወ/ሮ ትዝታ በላቸው

ከያህያ ጀማል*

በቅድሚያ ይድረስ የተከበረ ሰላምታዬ ለወ/ሮ ትዝታ በላቸው። ከሰላምታዬ በማስከተል ይህን ክፍት ደብዳቤ ለመጻፍ ወዳነሳሳኝ ፍሬ ጉዳይ ልዝለቅ። ወ/ሮ ትዝታ ቢያንስ ከ20 ኣመታት በላይ በኣሜሪካ ድምጽ ሬድዮ ኣማርኛው ፕሮግራም ላይ የማውቅሽ ሚዛናዊ የሆኑ ዝግጅቶችን ስታቀርቢ ነው። በተለይም በፖለቲካ ነክ ጉዳዮች ዙሪያ እንግዶችን ጋብዘሽ በምታዋይያቸው ወቅቶች ሁሉ ተገቢና ፍትሃዊ ጥያቂዎችን እየፈለፈልሽ በመሰንዘር የኣድማጮችሽን የልብ ትርታ ማዳመጥ የምትችይ የቱባ ጋዜጠኝነት ልምድ ባለቤት መሆንሽን ነበር የማውቀው። በዚህም የቪኦኤን ኣማርኛ ፕሮግራም ማድመጥ ከጀመርኩበት ወቅት ኣንስቶ ከሞላ ጎደል ኣድናቂሽ ሆኜ ቆይቻለሁ።

ዛሬ ግን ይህን ክፍት ደብዳቤ እንድጽፍልሽ ያነሳሳኝ ጉዳይ በቅርቡ በተከታታይ ክፍሎች የቀረበውንና ሶስት ምሁራንን በማሳተፍ ኣንቺው ራስሽ ባወያየሽው በኢትዮጵያ የታሪክ ጭብጦች ላይ ያተኮረ ወይይት ይዘት ነው። በዚህ ውይይት ውስጥ ለረጅም ጊዜ የማውቅሽ የወ/ሮ ትዝታ በላቸው ሚዛናዊ ኣወያይነትና ጠለቅ ያለው የጋዜጠኝነት ጥያቄ ኣጠያየቅ ልምድሽ የት እንደገባ ኣልተረዳሁም። ውይይቱ ኣንድን ወገን ኣስደስቶ ሌላውን ያሳዘነ ሆኖ ሳለ ይባስ ተብሎ እየተደጋገመ ኣየር ላይ ሲውል ታዝቤያለሁ። በዚህ ክፍት ደብዳቤዬ ቢያንስ በሁለት ዋና ዋና ምክንያቶች እንዳዘንኩብሽ ለመግለጽ እገደዳለሁ።

ገና ሲጀመር በኢትዮጵያ የታሪክ ጭብጦች ዙሪያ ከተጋበዙት ሶስቱ ምሁራን መካከል ኣንዱ የተመረጡበት መስፈርት ምን እንደሆነ ለኔ ግልጽ ኣይደለም። የታሪክ ምሁር በመባል የሚታወቁት ዶክተር ጌታቸው ሃይሌ በታሪክ ጉዳይ ላይ የራሳቸውን ኣቅዋም እንዲያንጸርባርቁ መመረጣቸው ለኣንድም ሁለት ወይም ሶስት ምክንያቶች ተገቢ ሆኖ ይታየኛል። እሳቸው በሞያ የታሪክና የቁዋንቁዋ ተመራማሪ ከመሆናቸው በተጨማሪ በራሳቸው ስም ኣልፎ ኣልፎ በድረ-ገጾች ላይ በሚያሰራጯቸው ታሪክ ነክ መጣጥፎች ይዘት ዙሪያ ለበርካታ ጥያቄዎች ምላሽ መስጠት የሚጠበቅባቸው ‘ተጠያቂ’ ምሁር ናቸው። በግጭት ኣስወጋጅነት ምርምር ስራ ላይ የተሰማሩት ዶክተር ብርሃኑ መንግስቱም ቢሆኑ በታሪክ ሂደት ውስጥ ስለተከሰቱ ግጭቶች የምናወጋ እስከሆነ ድረስ ውይይቱ ሊመለከታቸው ይችላል። ለነገሩ ዶክተር ብርሃኑ በዚህ ውይይት ውስጥ እንዲጫወቱ የተፈለገው ሚና ኣስታራቂ ሃሳቦችን በማንሸራሸር ሁለት ጽንፈኛ ኣመለካከቶችን ለማቀራረብ ታስቦ ቢሆንም እሳቸው ግን በዚህኛው ውይይት ውስጥ ስልታዊ በሆኑ ቃላት የዶክተር ጌታቸውን ኣቁዋም በመደገፍና በማዳበር ሶስተኛውን ተወያይ እያጠቁ ማንበርከካቸውን ነው ለመረዳት የቻልኩት።

በዚህ ታሪክ ነክ ውይይት ላይ የተጋበዙት ሶስተኛው ሰው ዶክተር በያን ኣሶባ ግን በምን መስፈርት ለዚህ ውይይት ብቁ ተደርገው እንደተመረጡ ነው ያልገባኝ። ውይይቱ የታሰበው (ከመንደርደሪያ ሃሳቡም ኣንዳደመጥነው) ሁለቱን ተጻራሪ የታሪክ ጭብጦች (የኣማራ ልህቃንና የኦሮሞ ልህቃንን በመወከል) ኣገናኝቶ ለማወያየት እስከሆነ ድረስ ኦሮሞን ወክለው የሚቀርቡት ምሁር ልክ እንደ ኣማራው ዶክተር ጌታቸው ሁሉ በታሪክ እውቀት የተካኑና ውሃ መቁዋጠር የሚችል የክርክር ነጥብ የማንሳት ኣቅም ያካበቱ መሆን ይጠበቅባቸው ነበር። ዶክተር ጌታቸው የወዲያኛውን ጽንፈኛ ኣቁዋም ወክለው እንዲቀርቡ ከተመረጡ ዘንዳ የወዲህኛውን ‘ጽንፈኛ’ ኣቁዋም መንስኤ ማስረዳትና መከራከር የሚችል ተመጣጣኝ የታሪክ ምሁር መመረጥ ነበረበት። ዶክተር በያንን እስከማውቃቸው ድረስ ግን እሳቸው የኣንድ ፖለቲካ ድርጅት ኣመራር ኣባል እንጂ በኢትዮጵያ ታሪክ ዙሪያ ከተቀሩት ሁለቱ ምሁራን ጋራ የሚመጣጠን የታሪክ ትምህርት እውቀት ያካበቱ ኣይመስሉኝም። ባልሳሳት እሳቸው በሞያ የህግ ምሁር እንጂ እንደ ተቀሩት ሁለቱ ሰዎች የታሪክ ወይም የታሪክ ወለድ ግጭቶች ኣወጋገድ ሊቅ ኣይደሉም። በዚህ ረገድ ሲታይ ታሪክና ፖለቲካ ለየቅል መሆናቸውን ልብ እንላለን። ፖለቲካ ሳይንስም ኣርትም ነው። ኣርቱ ካለው ማንኛውም ሰው ብድግ ብሎ ፖለቲከኛ ሊሆን ይችላል። ከዚህም የተነሳ ብዙ የማህበራዊ ሳይንስ ያላጠኑ የተፈጥሮ ሳይንስ ምሁራን ሃይለኛ ፖለቲከኛ (technocrats) በመሆን ኣገር ሲመሩ በኣለም ዙሪያ እናያለን። ነገር ግን ታሪክ ለታሪክ ኣጥኚዎች (historians) ብቻ የሚተው ጉዳይ ነው። የዚህኛው ውይይት ጭብጥም ታዲያ ህግ ነክ ወይም ወቅታዊ ፖለቲካ ሳይሆን ታሪክና ታሪክ ነክ ጉዳይ ነው።

ዶክተር በያን በውይይቱ ላይ ሲጋበዙ የኦሮሞ ልህቃንን በመወከል በኢትዮጵያ ታሪክ ጭብጥ ላይ እንዲወያዩ ታሳቢ ተደርጎ ይመስለኛል። እንደዚያ ከሆነ ደግሞ ከዶክተር በያን ይልቅ ልክ እንደ ዶክተር ጌታቸው ሃይሌ ሁሉ በታሪክ ወይም በቁዋንቁዋ ጥናት Ph.Dያቸውን ከሰሩ የኦሮሞ ተወላጅ ምሁራን መካከል ተፈልጎ መጋበዝ ነበረበት። ከተቃራኒው ጫፍ ለሚነሱ ታሪክ ነክ ማብራሪያዎች ተመጣጣኝ የሆነ ታሪክ ነክ የመከራከሪያ ምላሽ መስጠት የሚችል የኦሮሞውን የፖለቲካ ጎራ የሚወክል የታሪክ ምሁር መጋበዝ ፍትሃዊነት ይኖረው ነበር። ወ/ሮ ትዝታ ይህን ማድረግ እየቻልሽ ሳታደርጊ በመቅረት ኣድሎኣዊነት የሚንጸባረቅበትን ውይይት/ክርክር ማቅረብ በመምረጥሽ በጣም ካዘኑብሽና ከታዘቡሽ የኦሮሞ ተወላጆች መካከል ኣንዱ መሆኔን እገልጽልሻለሁ።  (በነገራችን ላይ ኣብዛኞቹ የኦሮሞ ብሄረተኞች የቪኦኤ ኣማርኛ ፕሮግራም የመከታተል ፍላጎት የላቸውም። ምክንያቱ ደግሞ ኣብዛኛውን ጊዜ በሚቀርቡት እንዲህ ባሉት ኣድሎኣዊነት በሚያጠቃቸው ዝግጅቶች በመሰላቸትና በማዘን ነው። ኣሁን ስለምናወራው ውይይትም በተመለከተ ብዙ የማውቃቸውን ሰዎች ጠይቄ ኣብዛኞቹ እንዳልተከታተሉት ነግረውኛል።)  ከኦሮሞው ወገን በዚህ ዘርፍ ምሁር ተፈልጎ የታጣ ይመስል የታሪክ ጉዳይ የማይመለከታቸውን ዶክተር በያን ላይ የሙጥኝ በማለት እሳቸውን ኣግባብቶ ለማቅረብ የሳምንታት ጊዜ እንደወሰደ ሳስታውስ የውይይቱ ኣዝማሚያ ወዴት እንደሆነ ኣስቀድሞ የሚጠቁም ነበረ። የውይይቱ ኣላማም የሁለቱን ጫፍ ኣመለካከቶች በቅንነት ለማስታረቅ ሳይሆን የኦሮሞውን የፖለቲካ ማህበረሰብ የታሪክ ግንዛቤን በስህተትነት ለመፈረጅና በተለይም ባሁኑ ወቅት በወጣቱ ትውልድ መካከል የሚታየውን የኣባቶችን ታሪክ መሰረት ባደረገ የፖለቲካ ኣመለካከት ውስጥ የኦሮሞውን ወገን ኣፍ ለማስያዝ ታስቦ መሆኑን ከውይይቱ ኣጀማመርና ኣጨራረስ በቀላሉ መረዳት ይቻላል። ለዚህም ነው ከውይይቱ ፍጻሜ በሁዋላ በቀረቡት የኣድማጮች ኣስተያየት የኣንዱ ፖለቲካ ማህበረሰብ (የኣማራው ወገን) ኣባላት ብቻ በውይይቱ መደሰታቸውን ሲገልጹ ከሁለተኛው (ከኦሮሞው) ወገን ግን ዝምታ የተመረጠው።

ወ/ሮ ትዝታ ሌላው ያዘንኩብሽ ምክንያት ደግሞ ከላይ እንደጠቀስኩት በሳልና ፍትሃዊ የሆነው የኣወያይነት ልምድሽ በዚህኛው የውይይት ሂደት ከቶ ስላልታየኝ ነው። ይሄን ሳነሳልሽ የግድ ስለ ዶክተር ጌታቸው ሃይሌ ጽንፈኛ ኣቁዋም ከዶክተር በያን ኣሶባ ውሱን የሆነ የታሪክ እውቀት ጋር እያነጻጻርኩ መናገሬ የግድ ይሆናል። እንደምትረጂው (ኣንቺም እንዳነበብሽው በውይይቱ ወቅት ጠቅሰሻልና) ዶክተር ጌታቸው ሃይሌ ለዚህ ውይይት ከመቅረባቸው ጥቂት ቀናት ኣስቀድሞ ‘እርቅና ሰላም፣ የህይወት ቅመም’በሚል ርእስ ያዘጋጁትን ኣንድ ጽሁፍ በተለያዩ ድረ-ገጾች ላይ ለንባብ ኣውለውት ነበር። ዶክተር ጌታቸው በዚህ ኣርእስቱ እንደ ቂቤ በለሰለሰና ይዘቱ ግን ኣንደ ጩቤ በሰላ ግጭት ሰባኪ ጽሁፋቸው ኦሮሞና እስልምናን በኢትዮጵያ ጠላትነት በመፈረጅ እስከሚበቃቸው ድረስ ዘልፈዋል፣ ረግመዋል። ኦሮሞን በሚመለከት በጽሁፉ ውስጥ ኣንዲህ ብለዋል። ‘ኦሮምኛ የሚናገሩ ጎሳዎች የእስላሞቹ ኣመጽ በተገታ ማግስት ፈልሰው ከእስላሞቹ የተረፈውን የስልጣኔ ምልክት ጠራረጉት…ጋዳ በሚሉት (ገዳ ማለታቸው ነው) ሁሉን ለጦርነት በሚያሰልፍ የማፊያ ስርኣት በውትድርና ተደራጅተው፣ በግብርና፣ በንግድ፣ በድብትርና የሚተዳደረውን ሰላማዊ ህዝብ ኣረዱት፣ ንብረቱን ኣወደሙት።…’ እያሉ ጠብ ጫሪ የተረት ተረት ትረካቸውን ይቀጥላሉ። ዶክተር ጌታቸው እንዲህ ያለውን በኣደገኛ ጽንፈኝነት የተጠናወተ ወገንተኛ ኣቁዋም ይዘው ሲጽፉ ኣቁዋማቸውን በሚደግፉት ወገኖች ዘንድ ኣንቱ የሚባሉ ምሁር እንደመሆናቸው መጠን ‘የኢትዮጵያ ስልጣኔ ባልቤት ነኝ’ ብሎ ራሱን የሚጠራው የፖለቲካ ማህበረሰብ በኦሮሞ ላይ ምን ያክል በዘረኝነት የተሞላ ጥላቻ እንዲያድርበትና ብሎም የሩዋንዳውን ኣይነት ጭፍጨፋ ሊጋብዝ የሚችል ቡራኬ እያሰሙ ስለመሆናቸው ግልጽ ነው።

‘ፕሮፈሰሩ’ እዚህ ላይ ቢያቆሙ ደግ ነበር። ግን ቀጠሉ። ‘እስላሞቹ የክርስቲያኖቹን ስልጣኔ ኣጥፍተው በራሳቸው ስነ ፅሁፍ ሊተኩት ኣስበው ነበር። ኦሮምኛ ተናጋሪዎቹ ግን እረኞች ስለነበሩ ስልጣኔን በስነ ጽሁፋዊ ስልጣኔ የመተካት ግዴታ ኣልነበራቸውም…’ ኣያሉ ከኣንድ ፕሮፌሰር የማይጠበቁ ትምክህተኝነትን የሚያቀነቅኑና በንቀት የተሞሉ ቃላትን እየተጠቀሙ ኦሮሞን ተሳድበዋል። የወቅቱን የኦሮሞን ህዝብ እንስሳት ኣርቢነት ህይወት ለመግለጽ ፈልገው ባልጠፋ ቃል ‘እረኞች’ የሚለውን የዘለፋ ቃል መርጠው መጠቀማቸው የነፍጠኝነት ትምክህታቸው እብጠት ዛሬም ገና ኣለመተንፈሱን ያስረዳናል። ከዚሁ ጋርም ኣያይዞ እሳቸው የሚወለዱበት ብሄር ወይም የፖለቲካ ማህብረሰብ በስልጣኔ የመጠቀና ኦሮሞው ግን ስልጣኔ ኣልባ ወይም በሳቸው ቃል ‘እረኛ’ መሆኑን ለማስረዳት ሞክረዋል። ይህ ብቻም ኣይደለም። ኦሮሞን እንደ ኣንድ ብሄር ‘ኦሮሞ’ እያሉ መጥራትን ተጠይፈው ‘ኦሮሚኛ ተናጋሪዎች’ የሚል ኣገላለጽ ሆን ብለው ሁሉም ቦታ ላይ ተጠቅመዋል። ዶክተሩ በታሪክ ምርምር ሃቅ ላይ ተመስርተው የጻፉ ቢሆኑ ኖሮ ገዳን የመሰለ ኣገር በቀል የኣፍሪቃ የደሞክራሲ ባህል ቅርስን ኣንደ ኣንድ የኦሮሞ ህዝብ የስልጣኔ እሻራ ኣንጂ ‘የማፊያ ስርኣት’ እያሉ በመጥራት ባልተሳደቡ ነበር።

ግለሰቡ በዚህ ጽሁፋቸው ማሳረጊያ ላይ ‘ለእርቅና ሰላም’ (ድንቄም እርቅና ሰላም) ያሉትን ሶስት ትምክህታዊ ውሳኔዎች ኣሳልፈዋል። ኣንደኛው ‘…የመጀመሪያው እርምጃ ኣባቶቻችንን እንወክላለን የሚሉ እስላሞችና ኦሮሞዎች… በኢትዮጵያ ላይ ላደረሱት…ጥፋት የኢትዮጵያን ህዝብ ይቅርታ ይጠይቁ…’ የሚል ነው። (ኦሮሞዎችና እስላሞች ዛሬም ‘የኢትዮጵያ ህዝብ’ ኣካል ሳይሆኑ ‘የኢትዮጵያን ህዝብ’ ይቅርታ መጠየቅ የሚጠበቅባቸው መጤዎች መሆናቸውን እየነገሩን ነው።) ሁለተኛው መፍትሄያቸውም ‘ኣጼ ምኒልክና ራስ ጎበና ዳጬ የተበታተኑትንና እርስ በራሳቸው የሚባሉትን ኦሮምኛ ተናጋሪዎች ኣንድ ያደረጉበትን ቀን…ኦሮምኛ ተናጋሪዎች…በጨፌኣቸው ወስነው በያመቱ ማክበር ኣለባቸው’ የሚል ነው። ሶስተኛው እርምጃ ያሉት በግልጽ ማንን እንደሚመለከት ባይቀመጥም (ነገር ግን ከግለሰቡ ትምክህታዊ ኣቁዋም ኣንጻር ለኦሮሞው ወይም ለህዝበ ሙስሊሙ ሊሆን ኣንደሚችል ይገመታል) ‘ኣስተሳሰባቸውን ከሰብኣ-ትካት (primitive) ወደ ሰብኣ-ዘመን (modern) ኣስተሳሰብ መቀየር ኣለባቸው’ የሚል ቀጭን ትእዛዝ ኣስተላልፈዋል። ዶክተር ጌታቸው ሃይሌ ስለሚባሉት ግለሰብ ማንነት ከላይ የተጠቀሱት ሶስቱ ትምክህታዊ ‘የመፍትሄ’ ሃሳባቸው በቂ ምስል ያሳያሉና ሶስቱን ነጥቦች እየተነተንኩ ኣንድ ባንድ መተቸት የሚያስፈልገኝ ኣይመስለኝም።

ክብርት ወ/ሮ ትዝታ ሆይ!

ይህን የመሰለ ጠብ ኣጫሪ ጽሁፍ ያቀረቡትን ግለሰብ በራዲዮው የውይይት መድረክ ላይ ስትጋብዢ ዶክተሩ በጽሁፋቸው ውስጥ ስለተጠቀሟቸው ጠብና ቁርሾን የሚቀሰቅሱ፣ ባለፉት የታሪክ ቁስሎቻችን ላይ እንጨት እየሰደዱ የሚያደሙንን ተንኩዋሽ ቃላታቸውን እየጠቃቀስሽ በተለመደው ሞያዊ ብቃትሽ ተፈታታኝ ጥያቄዎችን ትሰነዝሪላቸዋለሽ የሚል ግምት በተወሰነ ደረጃ ኣድሮብኝ ነበር። በውይይቱ ወቅት የታዘብኩት ግን ተቃራኒውን ነበር። ዶክተሩ በጽሁፋቸው ውስጥ ከእባብ በከፋ መልኩ የተፉትን መርዝ ለማለባበስ ኣፋቸውን ቂቤ ቅብተው በውይይቱ ላይ ሊያሞኙን ሲታትሩ ሰማሁኣቸው። በጽሁፋቸው ውስጥ ኦሮሞውን ‘እረኛ’ ኣያሉት ድንቅ የስልጣኔ ኣሻራው የሆነውን የገዳ ስርኣቱንም ‘የማፊያ ስርኣት’ እያሉ እንዳልተሳደቡ ሁሉ በራድዮው ውይይት ላይ ደግሞ መርዛቸውን ምላሳቸው ስር ቀብረው ኦሮሞን ጭራሽ የኣቢሲኒያ ገዢዎች ኣካል ኣድርገው ለማቅረብ ሲሞክሩ ሳቅሁባቸው። በ’ዶክተርነታቸውም’ ኣፈርኩባቸው። በጽሁፋቸው የተናገሩትንና ራድዮ ላይ በሚያቀርቡት ሃሳብ መከከል የሚታየውን እንደ ተራራ የገዘፈ የምሁራዊ ስነ ምግባርና የኣቅዋም ልዩነት ኣጋልጦ ግለሰቡን ማፋጠጥ ያንቺ የጋዜጠኛዋ ስራ ኣልነበረምን? ዶክተሩ በጽሁፋቸውን ውስጥ ስላስቀመጧቸው ሶስቱ መፍትሄ ተብዬ ‘ትእዛዞች’ በራድዮው ወቅት ቢደግሙት መልካም ነበር። እሳቸው ለመድገም ፍላጎት ከሌላቸው ደግሞ የመፍትሄኣቸውን ኣነጋጋሪነት ማጋለጥና ማስተቸት የማን ድርሻ ነበር? የዶ/ር ጌታቸውን ኣቅዋም በተመለከተ ኣድማጭ ግለሰቡ ኣስቀድመው የጻፉትን ይመን ወይስ ራድዮ ላይ የተናገሩትን?

በመሰረቱ ይህንን የዶ/ር ጌታቸውን መንታ ምላስነትና ጠብ ኣጫሪ ኣቁዋም በዋናነት ማጋለጥ የነበረበት በውይይቱ (ውይይት ሳይሆን ክርክር መባል ነበረበት) ውስጥ በባላንጣነት የቀረቡት ዶ/ር በያን ኣሶባ ናቸው። ዶክተር በያን ግን ይህንን መዘዘኛ ጽሁፍ ኣስቀድመው ኣግኝተው ያነበቡትም ኣይመስለኝም። ዶክተር በያን በዚህ ውይይት/ክርክር ላይ ፈቃደኛ ሆነው ለመቅረብ እስከወሰኑ ድረስ ደግሞ የባላንጣቸው ጠንካራና ደካማ ጎኖች ምን ምን እንደሆኑና የተፈታታኝነት ልካቸውስ ምን ያህል እንደሆነ ኣስቀድመው ተረድተው የመከራከሪያ ኣቅማቸውን ማጎልበት ነበረባቸው። የዶክተር ጌታቸውን መርዘኛ ቃላት ከጽሁፋቸው እየጠቀሱ በራድዮው ውይይት ላይ ከተናገሩት ጋር በማገናዘብ ማፋጠጥ ከማንም በላይ የርሳቸው ድርሻ ነበረ። እሳቸው ግን በሚያሳፍር መልኩ ጭራሽ ወረዱና የዶክተር ጌታቸው ‘የታሪክ ተማሪ’ እስከመሆን ድረስ የዘቀጠ ተረቺነታቸውን ኣስመስክረው ዶክተር ጌታቸውን ‘ለታሪክ ትምህርታቸው’ ኣመስግነው ኣረፉት። የኦሮሞ ኣብራክ ኣገር ቤትም ሆነ በዳያስፖራው ኣያሌ የታሪክ ምሁራንን እንዳላፈራ ዛሬ በዶክተር ጌታቸው ‘ሌክቸር’ ኣማካኝነት የታሪክ ሀሁን እየቆጠሩ መሆናቸውን በነገሩን በዶክተር በያን ኣሶባ ኣንዲያፍር ተፈረደበት። ዶክተር በያን ለዚህ ትችት ላለመዳረግ ሲባል ኣስቀድመው እንዲህ ባለው የታሪክ ጉዳይ ላይ ኣለመቅረብን መምረጥ ነበረባቸው።

ኣንደዚህ ኣይነቱ የኣንዱ ተወያይ ብቃት ጥያቄ ምልክት ውስጥ ሲገባ ኣወያዩ ጋዜጠኛ የራሱን ኣስተዋጽኦ ማድረግ ይችል ነበር። በተለይም ወ/ሮ ትዝታን ከጥንት ጀምሮ ስናውቅሽ በዚህ ኣይነቱ የጋዜጠኝነት ችሎታ የተካንሽ መሆንሽን እናስታውሳለን። በዚህኛው ውይይት ላይ ግን ሞያሽን በፍትሃዊ መልኩ ገቢራዊ ያደረግሽው ኣልመሰለኝም። የዶክተር ጌታቸውን ጠብ ኣጫሪ ጽሁፍ ኣስቀድመሽ ኣንብበሽ ኣያለ በተጠቀሟቸው ቃላት ላይ የጥያቄ ናዳ ልታወርጂባቸው ሲገባ ኣለባብሶ ማለፍን መረጥሽ። ኣለባብሶ በማለፍ ደግሞ ኣለመግባባቶች ጭራሽ ይብሳሉ እንጂ በሃሳብ መቀራረብ ወይም እርቅ ሊመጣ ኣይችልም።

በዚህ ክፍት ደብዳቤዬም ይህንን ትዝብቴን እንድትረጂልኝና ይህ ትዝብት ደግሞ የኔ ያንድ ተራ ግለሰብ ብቻ ሳይሆን፣ ትቂቶች ቢሆኑም ውይይቱን የተከታተሉት የሌሎች ወገኖቼ ትዝብትም መሆኑን ላስገነዝብሽ እፈልጋለሁ። ቢያንስ ለወደፊቱ ራስሽ በምታዘጋጂኣቸው ወይም ባንቺ ማኔጂንግ ኤዲተርነት ሌሎች የስራ ባልደረቦችሽ በሚያቀርቧቸው መሰል ውይይቶች ላይ የኦሮሞ ህዝብ የምሁር መካን ኣለመሆኑን ተረድታችሁ ለሚዛናዊ ውይይት ተገቢ ምሁር መርጣችሁ በመጋበዝ እንድታወያዩ በቀረችኝ የተስፋ እንጥፍጣፊ ለማስታወስ እወዳለሁ። ካልሆነ ግን የኣሜሪካ ድምጽ ራድዮ ኣማርኛው ፕሮግራም ዛሬም በትምክህተኛ ኣቁዋም ደጋፊነቱ እንደሚታማው ሁሉ ይህንን ኣይነት ኢፍትሃዊና በኣድልኦ የተሞላ የውይይት ፕሮግራምም ሆን ብሎ የሚያሰናዳው መሆኑን እንገነዘባለን።

ወ/ሮ ትዝታ ስለጊዜሽ በጣም ኣመሰግናለሁ!

ቸር እንሰንብት!

* ያህያ ጀማል: Gulummaa75@gmail.com

=>gadaa

SEENAA GABAABAA JAAL KABBADEE BUZUNESH (1908-1976)

Jaal Kabadaa Buzunesh Gurraandhala 7, 1908 Oromiyaa giddu gala, Meettaa Roobii, araddaa Gorsaa keessatti dhalatan.Umuriin isaanii barnootaaf akka ga’eenis maatiin isaanii abbaa lafaa waan turaniif salphaatti barnoota argachuu danda’anii jiru.

J/ Kabbadaa B (1908-1976)

Jaal Kabbadaa Buzunesh bara jireenya isaanii keessatti beekumsaa fi dandeettii qabaniin sadarkaa hogganummaa garaa garaan keessatti gahee isaanii gumaachanii jiru. Kanneen keessaas ministeera humna ittisa biyyaa ta’uu sadarkaa olaanaatti waggoota afuriif tajaajilaniiru.

Haa ta’u maleeuu, sadarkaa olaanaatti muudamuun kun Jaal Kabbadaaf milkii hin turre. Jaal Kabbadaan, waan namni biraa akka laayyootti hin  agarre, argaa ooluun isaanii immoo daran waan biraaf isaan kakaase. biyya cunqursaan keessatti hundee godhate keessatti qabsoodhaan malee hundee dhibdee san jigsuun akka hin danda’amen akak hubatan isaan gargaare. Sababa kanaan, sadarkaa olaanaatti hojjachuun kun ibidda bara baraan laboobaa jiraatu isaan keessatti qabsiise; isaan irraayis dhalootaa dhalootatti darbuu isaa itti fufe.

Jaal Kabbadaan aangoo mootummaan kenneefitti dhimma bahanii ummata isaanii hin mine. Bara san keessatti waan ta’ee hin beekne, aangoo mootummaa argatanitti dhimma bahanii ummata isaanii barsiisuuf kaka’an. cunqursaa fi dhiibbaa uummata oromoo irratti ga’aa jirus ifaan ifatti loluufis  qabsaa’ota Oromoo akka isaanii barbaaduu eegalan. Akkanaanis ijoollee Oromoo faana gurmaa’anii qabsaa’uuf Ebila 23,1962 gara Maccaa fi Tuulamatti makaman. Erga WMT makamanii boodas hojiilee garaa garaa hojjachuu dhaan uummata keessatti dammaqiinsa guddaa uuman

Jaal Kabbadaa Buzunash, hojiilee boonsaa Waldaa Maccaa fi Tuulamaa keessatti dalagan keessaas mudde 14,1967 Dheeraa irratti osoo Loltuu dhaan hordofamanii uummata kumaatamatti lakkaa’amu fuulduratti ba’anii dhiibbaa uummata Oromoo irratti ga’aa jiru ifatti uummataaf ibsan.

Hojii boonsaa kana waan raawwataniifis, dhiibbaa guddaan irra ga’e; maatii isaanii irraa addaan ba’an. Akkasumas hoggantummaan isaanii ministeera ittisa biyyaa irratti qaban irraa aryataman. Yeroo dhiibbaan itti baayyachaa dhufus hiriyoota isaanii kanneen akka Jeneraal Taddesee Birruu,Jeneraal Daawwit Abdii,Dr Morgaa Firrisaa,Obbo Baqqalee Mokonnin,Obbo Dajanee Booji’aa,Obbo Daadhii Fayyisaa,Obbo Tasfaayee Digaagaa,Koloneel Maammoo Mazaamiir waliin mari’achuu dhaan bosona seenan.

Jaal kabbadaan yeroo hamtuu san keessatti waggoota ja’aaf qabsoo bosonaa erga taasisanii boodas Fulbaana 06,1976 diinaan marfamanii qabsoo guddaa taasisan. Qabsoo kana keessattis waraana 200 hin caalle qabatanii waraana kumaatamaan lakkaa’amu faana qabsoo olaanaa taasisan. Haata’uutii, humni isaanii human diinaatiin walgituu hin dandeneye. Haguma humni diinaa itti jabaachaa dhufe, humni isaanii daran xiqqaachaa dhufe. Kana booda hireen isaan qaban lama: harka kennachuu yookaan immoo otuu falmanii wareegamuu ta’e. Jaal Kabbadaan garuu, harka kennachuu hin filanne; harka laachuun uummata Oromoof salphina guddaa akka ta’e barsiisuuf jecha Fulbaana 18,1976 osoo harka diinaa hin seenin meeshaa qabatanii jiraniin lubbuu isaanii tokkitti uummata Oromoof aarsaa godhanii darban!

=>oromedia

AANOLEE: ‘A TRAGEDY ON WHICH ETHIOPIAN SOURCES ARE SILENT'

(OPride) – Hundreds of thousands gathered in Hetosa, Arsi zone of Oromia, the largest of Ethiopia's nine federal states, for the unveiling of the Aanolee Cultural Center on April 6, 2014, local media reported.

The cultural center houses the Oromo Martyrs’ memorial monument, an ethnographic museum and a mural. Standing several inches on top of a tomb, the monument shows a severed hand stretched upward holding a women’s breast, also severed. It is erected as a tribute to the Arsi Oromo whose hands and breasts were mutilated by 19th century Ethiopian emperor Menelik II. 

Located 150kms from the capital Addis Ababa, Aanolee is a site steeped in Oromo history. As Madda Walaabuu stood as the cradle and greatness of the Oromo, Aanolee came to represent its humiliation. For centuries, the Oromo were organized under an egalitarian Gadaa system. It was at Aanolee that power transfer took place among generations of Arsi Abba Gadaa leaders under Odaa Rooba, one of the five Gadaa Oromo assemblies.

In late 19th century, roughly at the same time as the scramble for Africa, emperor Menelik II set out to forcibly incorporate independent Oromo territories into his “nascent empire.” Having conquered the Wollo, Tulama and other Oromo tribes, Menelik faced a fierce resistance from the Arsi. 

The Arsi were not new to their Amhara neighbors to the north. In their encounters in battle, the Arsi did not consider their future nemesis to be much of a contender. The Arsi had, as they still do, much respect, both in war and in peace, for their southern neighbors – particularly the Sidama who are known for their fiercely warrior tradition. Besides, the Amhara did not then know how to ride horses, and the Arsi did not see any reason to be worried about loosing in battle to them. When news came that an invading army was arriving, the Arsi simply asked, "Is this the Sidama?" When told it was not, the Arsi scoffed, lowering their guards.  

When Menelik’s army of conquest, equipped with modern firearms acquired from western powers, arrived in early 1880s, the Arsi was in for a rude surprise. However, buoyed by a tradition that bestowed Wayyooma (an almost sacred high honor) accorded to those distinguished in war as in peace, the Arsi waged a valiant war of resistance. The Arsi repeatedly ambushed and kept Menelik’s forces at bay for six years between 1880-86 — winning all 38 running battles. In one instance, in 1885, after Arsi warriors wiped out his elite imperial guard in a nightly ambush at the battle of Doddota near Mount Albasso, Menelik was forced to flee for life, leaving behind his wife and Negarit (the imperial drum). Menelik'sremaining soldiers, awed by the bravery of their opponents, reportedly sung: Doddota ye wandoochu bootaa (Doddota land of the brave).

‎On Sep. 6, 1886, the ferocious Arsi fighters succumbed to Menelik's state of the art of the arts armaments with their spears and shields outmatched. An armistice was declared after an estimated 12,000 Oromo fighters, who faced off against a superior force led by general Ras Darge, perished in a single day battle. The Arsi “suspended their struggle to save whatever could be saved,” according to Oromo historian Abbas H. Gnamo, author of a recently published book, “Conquest and Resistance in the Ethiopian Empire, 1880-1974 – The Case of the Arsi Oromo.”

But the suspension of open hostility did not end Menelik’s appetite to crush and humiliate the Arsi. In 1887, Menelik's forces came back to avenge their repeated defeat at the hands of local Oromo fighters and to terrorize the remaining populace into total submission. Ahead of a scheduled Buttaa event, a power transfer ceremony under the Gadaa system, Ras Darge called for a meeting to “make peace” with the Arsi and “deliberate” on future administrative matters. Thousands gathered at Aanolee. Aanolee was strategically chosen because it was a symbolic site of Arsi power and what is reverently referred to as Arsooma, a custom by which the Arsi Oromo made laws, deliberated on war and peace, elected their leaders and settled their inter and intra clan disputes — the super glue that held the Arsi tightly together.

Menelik's scheme was to divide the Arsi so as to dismantle their Gadaa government structure and communal unity. Along with other Oromo speakers who served the system, the emperor enlisted local elders such as Tuke Mama and Bitee Dilaato. Mama was installed as the interim governor of sort. But the Arsi refused, not least citing the fact that Mama had outlived his Gadaa and was by then a Gadamojji (way past the retirement age under the age-based Gadaa grades).

The debate then centered on “qubaan moo lubaan bulla” — whether to accept Menelik’s rule or maintain their Gadaa structures. The proud Arsi chose the latter. Menelik himself then arrived to deliver the ultimatum that they would be annihilated if they don’t accept his rule. The Arsi was not ready to do so even long after accepting inevitable military defeat. The Arsi insisted on maintaining their Gadaa while accepting, even if begrudgingly, Menelik as a king. “Nugusummaa fudhannee, seeraa keennan bula,” they proclaimed according to local elders. 

In what was to go down in Oromo history as Harmaaf Harka Muraa Aannolee, Ras Darge and Menelik's army ordered those in attendance at the "peace" gathering to enter a narrow pass one by one. “The right hands of all male that entered were cut off on orders of Ras Darge. The Shoans tied the hand they cut to the neck of the victim. In the same manner, the right breasts of the women were also cut and tied to their necks,” according Gnamo. “As a further form of humiliation, fear and terror, the mutilated breasts and hands were tied around the necks of the victims who were then sent back home.”

As a result, all the men and women who went to Aanolee, the estimates ranging from a low of a thousand to thousands more, returned short of their right hands and right breasts.

That was not all. The local Abbaa Gadaas, the highest-ranking Arsi officials, including those in line to take the reign of power, were castrated. Menelik's soldiers cut the tongues of those who spoke out against Abyssinian invasion. They went door to door collecting cultural artifacts, including Boku, Caaccuu, waraana, wonte, Siinqee and other relics. In a bid meant to destroy and remove Oromo culture from the people’s psyche, the artifacts were torched. It burned for eight straight days, according to descendants of the survivors.

Arsi oral historiography is replete with the story of the tragedy of the cold-blooded massacre at Aanolee. Told and retold by grandmothers and grandfathers for generations since, Aanolee served to this day as a symbol of Oromo resistance against Abyssinian expansion and its continuing legacy of subjugation. The Arsi saga of the 1880s gave birth to two stories — that of Aanolee and Lenjisoo Diigaa. According to Gnamo, Leenjiso was instrumental in organizing the Arsi resistance against Menelik’s invading army.

Among the Arsi, mention the word Aanolee and the blood of the Arsi boils and its trauma curdles into a rock of determination to see to it that justice is restored. Talk about the bravery of Lenjisoo and the knowledge of the massacre of Aanolee becomes a clarion call for spirited action against injustice and the willingness to pay whatever cost is necessary to re-empower the Oromo and relive the glory of its past patriotism and bravery.

Lenjisoo’s bravery was so well known that one of his earliest Geerarsa's became part of the Arsi folklore. Gnamo writes,

Koloobni gadi gatee
Abeetni guddifatee
Waan boru biyyaa tayuu
Waan boru Arsii tayuu
Leenjoon ardhumaa mul’dhifatee.

Which means:

Forsaken by the Kollobaa, reared by the Abeeta,
 What he will do tomorrow for the country
 What he will do for the Arsi
 Leenjiso showed it all today.

The fall of the Arsi marked a turning point in Abyssinia’s southern conquest. Although Menelik's imperial army faced furious resistance at Cali Calanqo, in Eastern Oromia, by that time, a vast swath of the Oromo country was already annexed.

The Aanolee memorial was constructed with a cost of 20 million birr, according to the Oroma Culture and Tourism Bureau. The monument stands erect as a reminder of the tragedy about which, in the words of Gnamo, "Ethiopian history was largely silent.” Even today, some right-wing Ethiopianists, akin to holocaust deniers, claim the incident was a fiction. Aanolee stubbornly stands to remind Ethiopia's rulers, who refuse to deal with mounting Oromo grievances, that the Oromo issue remains an open wound, a latent volcano — with only the day and time of its eruption uncertain.

=>opride