Seenaa Gabrummaa Dhaaluun Yoom Dhaabbata?

Habaabileen keenya akaakilee keenyaaf, Biyyaa fi ummata seenaa mataa isaa qabu dhiisanii dabran . akaakileen keenya ammoo, Biyya walabummaa qabdu dhaalee, Biyya gabrummaa jalaatti kufte Abbootii keenyaaf dhaalsise dabre . Abbootiin keenyaa fi dhalooti isaan harkaa fuudhes, waan Abbootii isaanii irraa dhaalan bakkatti deebisuuf qabsoo wal irraa hin cinne gaggeessaa haa jiraatan malee, seenaan waggaa 150 olii, gabrummaa waliif dabarsuudha. Qooqa, aadaa, dudhaa, seenaa gabrummaa jalatti sukkumamu walii dabarsaa har’a geenye jirra. Biyyaa fi Ummati kabajamaan kun garuu har’allee gabrummaa jala jira. Dhalooti har’as, imaanaa abbootii isaa fi akaakilee isaa bakkatti deebisuuf, lubbuu isaa bakka bu’aa hin qabne wareeguuf gama hundaan sochii taasisaa jira.

Ani akkan hubadhutti, seenaan gabrummaa wal dhaalsiisuu kun dhaabbachuu kan dadhabeef, hanqina nuuti hubachuu dadhabne lama irraati natti fakkaata. Inni duraa waan habaabileen keenya Biyya walaboomte keessa isaan jiraachise san kan dhaallee nutti fakkaatu fi nu keessa jira jennu caalaa, waan diinni ittin nu cabsu qaama taasifachuu keenya hubachuu dhabuu yennaa ta’u, inni lammaaffaan, gootummaan habaabilee keenyaa innii haqaa nu keessa waan hin jirreefidha. Ni jenna malee, hojiin nu keessa hin jiru. Kun lameen sirritti nu keessa odoo jiraate, karaa dheeraa kana hin deemnu. Walis hin dhabnu. Walis hin danqinu.

Dhaalmaayaa seenaa wal irraa hin cinnee kana keessa, Ilmaan Oromoo addatti dhalooti har’aa waan of gaafachuu qabuutu jira. seenaan inni habaabilee isaa irraa dhufaa dabraan dhaale deebisuuf, tattaafachuun akka jirutti ta’ee, ani dhaloota itti aanuuf, Biyyaa fi Ummata gabrummaa keessa jiruun dhaalsiisamoo, Biyya Birmadummaan ishee kabachiifteen dhaalchisa? jedhanii of gaafachuu qaban. amma yoomitti Biyya gabrummaa fi seenaa gabrummaa dhaloota dhaalsiisaa jiraannaa? dhaalmaan akkasii yoom dhaabbata? eenyu irratti dhaabbata? maaf nu irratti akka dhaabbatuuf wareegama barbaachiftu kafallee seenaa haaraa, Biyya walboomte haaraa hin dhaalsiifnu? jedhanii of gaafachuu qofaa odoo hin taane, murteeffachuu qabu.

Qabsoon Oromoo adeemsa kanaatti jira miti? gaaffiin jedhu ka’uu ni mala. garuu akka amma jirruun odoo hin taane, wareegamni Bilisummaa keenyaaf nu barbaachisu salphaa akka hin taane hubatamee, dhalli Oromoo hundumtu bakka jirutti, gabrummaan ana irratti haa dhaabbatu! jedhee kutannoo seena qabeessa murteeffatee, gamtaan ykn tokkummaan diina irratti ka’uun ala furmaatii biro akka hin jirre, sagalee tokkon muteeffachuun murteessaa waan ta’eefidha. Diinni har’a nu dura dhaabbate jiru, kan afaan qawween qofaa nu dura dhaabbate odoo hin taane, baroota keessa eenyummaa fi maalummaa keenya dhabamsiisuuf kan deemu ta’u irraa, nuutis, diina kana dhaabuuf Qawwee baadhachuu qofaa osoo hin taane, sabummaan keenya akka dhabamuuf diinni waan nu irratti hojjatu maraa of irraa qolachuun barbaachisaa ta’uu nu feesisa.

Gama kaaniin, dhalooti jiru hundumtu amma yoomitti seenaa fi qaba ture jennee dubbanna? jechuun, waan furmaata jedhamee akeekame irratti xiyyeeffannee hojjachuun barbaachisaadha. Aadaan, seenaan, safuun, Afoolli, Maammaaksi kkf, kan abbootii fi akaakilee keenyaa kan dubbannu malee, dhalooti isaan booda jiru, dhaloota boriif maal kaa’ee jira? jennee of gaaffannee seenaa hojjachuuf ka’uun murteessaadha. Aadaa fi seenaa Ummata kanaan sadarkaa barnootaa addunyaan itti jirtu geenyeerra. Eebbifamnee mindaa fufurdaa arganneerra. garuu waan Ummati kabajamaan kun qabu bakkatti deebisuuf sochiin taasifnu hanqachuu irraa, Biyyuma gabroomte, seenaama gabrummaa dhaalsiisaa jirra. Kun yoom dhaabbata? eenyutu dhaaba? gaaffiilee jedhan ofitti fudhannee mooraa qabsoo jabeessinee salphina keessaa ba’uuf hojjachuun barbaachisaadha.

Sabni gabrummaa jala turee fi gabrummaa jibbe, wareegama barbaachisu kafalanii Bilisoomanii, dhaadannoo, gabrummaan nu irratti haa ga’u! jedhu dhugeessanii, dhaloota itti aanutti seenaa gabrummaa dhaalsisu irraa baraaramanii, Biyya Bilisoomte itti kennanii, seenaa haaraa dhaloota jiru ilaallatu hojjatanii dabran. kun gootummaadha. Nuutiwoo?seenaa gabrummaa dubbachuu qofa odoo hin taane, dhaabuuf hojiin haa mul’ifnu. Wareegama malee bilisummaan akka hin jirre dhaloota jiru barsiisuu qofaa odoo hin taane, wareegama ba’u sun firii akka argatuf irratti haa hojjannu. nama wareegamaan seenaa jijjiru ta’uuf of haa qopheessinu.

Dhaloota itti aanu seenaa gabrummaa odoo hin taane, ykn gabroomu itti himuu osoo hin taane, akka itti bilisoomu itti himnee fi waliin dhaabbannee, seenaa haaraa hojjannee, Biyya bilisoomte ijoollee keenyaa dhaalsiisuuf haa hojjannu. Oromoon akkas tureen dhaabbate, Oromoon akkasii jechuutti ce’uu qabna. Hojiin siyaasaa dhimma Oromoo ilaallatu irratti hojjatamu qofaa miti, waggoota 50n dhufaniif gaaffiin Oromoo dhaabbachuu akka hin dandeenye ifadha. Gootummaan abbootii keenyaa seenaa qofaa ta’ee himamu hin qabu. Nu keessas seenee hojjachuu qaba. Onnee seenaa fi gootummaa Ummata keenyaa dubbatu qofa odoo hin taane, kan itti seenee seenaa hojjatu fi dhaloota itti aanuuf seenaa haaraa dhaalsiisu ta’uuf dirqama lammummaa haa gumaachinu.

Seenaan Oromiyaa fi Oromoo seenaa addunyaa keessatti akka hin haqamnetti katabameedha. Waggoota 22 dura seenaan Oromiyaa fi Oromoo beeksiisuu wareegama kafalameen lafa qabatee jira. Amma irra deebinee kan dubbannu hin jiru. Akka haaraattis wanni dhalootaaf himnu hin jiru. Biyyaa fi Ummata wareegamaan beekame kanatti iggitii gochuuf, marxifatanii hojjachuu qofaatu nurraa eegama. Seenaan Abbootii keenyaa har’a akka haaraatti dhaloota kanatti himnu kan jiru hin fakkaatu. Waan waltajjiif qofaa itti fayyadamnus miti. Seenaa saba kanaa bakkatti deebisuuf socha’uu qofaatu nurraa eegama. Seenaa dubbachuuf yoo ta’e, jala deemtoonni wayyaanee iyyuu guyyu lallaban.

Amma Bilisummaa Ummata kanaa kabachiisanii dhaloota itti aanu daandii mataa isaa irra akka imalu taasisuuf, hojii qabatamaatu barbaachisa. Dhaloota of gurmeessee lubbuu isaa diina duratti of kennaa jiru kana dhaqqabnee, akka wareegamni isaa firii malee hin hafneef cinaa isaa hiriiru qofaatu, seenaa durii qofaa haasa’aa akka hin hafne nu taasisa. Kana jechuun, seenaa dabre kaasuun hin barbaachisu odoo hin taane, seenaa haaraa galmeesisuutti haa fulleeffanuu jechuufidha. Dhalooti sadii seenaa wal fakkaataa hojjatee dabreera. Gabrummaa wal dhaalsisuu. Dhaloota amma jiru ammo seenaa haaraa hojiin argamu danda’u, harka keenya keessa jiru, hojitti jijjiiruuf haa hojjannu.carraan hegaree keenyaa nu harka jiraachuu eenyullee ragaaf hin waammannu.

Qabsoon walii galaa Oromoon bakka jiru maratti gaggeeffachuu danda’u baafannee tarkaanfachuun barbaachisaadha. Addunyaa kana irratti wanni diinaaf dhiifne teenye ilaallu tokkollee jiraachuu hin qabu. Bilisummaa barbaanna taanaan, Bilisummaan akka itti argamu danda’u  irratti hojjachuutu qoricha. Bilisummaan, Ummata Bilisummaa qabaachaa ture jennee waan dubbanneef jijjiiramu hin danda’u. akka gootoonni keenya, waggoota 150 oliif lubbuu isaanii bakka bu’aa hin qabne akkuma kafalanii dabran nuutis, murtee akkasiin of kakaasu qabna. Seenaan wal fakkaataan yeroo daddabalamu, umama keenya irraa rakkoo qabnaa? jechuutti nu geessa malee, furmaata biro nu argamsiisuu hin danda’u.seenaan gootummaa abbootii keenya maaliif yeroo keenyatti hankaake hafa?

Dhuguma Oromummaa habaabilee keenyaa dhaallerraa? aadaa, qooqa, safuu dhaalle ykn dhaloota itti aanutti dabree jennawoo, waan dhaalle kun waan nurraa eegu maaf hin gumaachinu? Oromummaa dhaallee ittin boonaa jirra yoo ta’e, Gootummaa Oromummaa kabachiisu maaf hin dhaalle? Gootummaan abbootii keenya dhugumatti nu keessa jiraa? yoo jiraate, diina golatti nu seene huunee waliin kan hin duuneef maali? mallattoon gootummaa kanawoo? ijoollee ofii mana hidhaa keessaa reeffa guuruun gootummaa ta’u hin danda’u. salphina malee.

Dhalli Oromoo hundumtu seenaa gabrummaa fi Biyya gabrummaa jala jirtu hin dhaalsifnu jedhee bakka jirutti socha’uu qaba. Seenaa keenya keessatti akaakilee keenya gootummaan kan dhaadheessinu ta’uun qofti bu’aa hin qabu. Nuuti akka isaanii ta’uu hafuun keenya, hanqina ykn qaawwaa seenaa uumaa jiraachuu keenya beeku nu barbaachisa. Gootummaan sun maaf akaakilee keenya qofa irratti dhaabbata? maaf natti hin ceene? dhiiga hankaakeen dhaladhee? jedhanii of gafachuun dansaadha.

Abbootiin keenya, gabrummaa dhaabuuf wareegaman malee, seenaa gabrummaa dubbachuuf hin wareegamne. Warri har’a cichoominaan itii jiranis kanuma. Kanaaf, seenaa gootummaa abbootii keenyaa bakkatti deebisuuf haa hojjannu. gootummaan saba keenyaa nu irra ga’ee maaliif dhaabbate? mammaaksaa fi afolli akaakilee keenyaa qofaa dubbachuun dhaabbatee, dhalooti har’as mammaaksa bara kana keessaa uumee dhalota boriif dabarsuu qaba. Dandeettin isaanii sun  maaf nutti hin ceene? maaf seenaa isaanii qofaa kan dubbannu taane hafne? hundu of gaafate gaaffii seenaa jalaa of baasuuf haa hojjatu.

Abbootiin keenya Bilisummaan dhiiga malee akka hin argamne hubatanii of laatan. Nuutiwoo? mammaaksa isaanii fi dhaadannoo isaanii qofaa katabnee ykn dubbannee Bilisummaa argachuu dandeenyaa? kun mataan isaa seenaa hanqina qalbii keessatti galmaa’a. kanaaf Bilisummaa qofa dubbanne eessallee akka hin geenye hubannee, Bilisummaan waan nu gaaffattu keessaa amma tokko gumaachuuf haa murannu. Seenaa haaraa haa hojjannu. amma yoomitti abbootiin keenya jennee hafna? seenaan qabsoo Oromoo gootummaan beekamu, gootummaan isaa dhaloota kanaan mirkanaa’ee Biyya walaboomtee fi ummata bilisoome dhaloota haaraa haa dhaalsifnu.dhalootii kun seenaa haaraaf haa socha’u. Biyyoonni ykn saboonni seenaa isaanii waggoota 400 fi 150 deeffatanii nu irratti dhaadachaa fi burraaqaa jiran. Nuuti woo? isaan seenaa abbootii isaanii dubbachuun qofa  hin hafne. hojiin argisiisanii, seenaa abbootii isaanii gabrummaa nu irratti gadi jabeessan. Nuutiwoo? gabroomu qofaaf umamne? moo abbooti keenyatti ba’uu dhabnee, gabrummaa of irratti kunuunsina? gootummaan isaanii, maaf bara keenya hankaake? of haa gaafannu.

VOICE OF OROMIA: Mootummaan Wayyaanee Dargaggoota Oromoo maqaa Mise...

Mootummaan Wayyaanee Dargaggoota Oromoo maqaa Miseensummaa ABOn yakkuun hidhuu itti fufe

September 20, 2013By Qeerrooin Oduu/News1 Comment

Fulbaana 20,2013 Amboo

Mootummaan wayyaanee gaaffii mirgaa finiinaa jiruu fi dura dhaabbannaa miidhama mirga dhala namaa itti jiramu hidhaan ala filannoo haaraa kan hin qabne Godina Shawaa lixaa magaala Amboo keessatti dargaggoota mana hidhaatti ukkaamsaa jira. Akka kanaan Fulbaana 19,2013 Mootummaan Wayyaanee waraqaalee dhaadannoo “ABOn Gaachana Ilmaan Oromooti” kan jedhu maxxansitanii jirtan jechuun dargaggoota hojii dhabdoota mana hidhaatti guuraa jira. Kanneen keessaa
1. Dargaggoo Tasammaa Taaddasaa
2. Dargaggoo Gaaromaa Immiruu
3. Shamarree Katamee Gaarii
Jedhaman mana hidhaatti ukkaamsuun reebichaa fi qorannoon dhiibbaa jabaa irraan gahaa jira. Dargaggoota Oromoo kanneen mootummaan wayyaanee warra isaanii jala adhoksuun nyaataa fi uffataan dararamaa jiraachuun isaaniis beekamee jira.
Mootummaan wayyaanee amala kana kan barate Godina Harargee keessattis dargaggoo Ahmed Jeeylan jedhamu maqaa miseensa ABOn yakkuun mana hidhaatti ukkaamsee jira.

Mootummaan Wayyaanee Dargaggoota Oromoo maqaa Miseensummaa ABOn yakkuun hidhuu itti fufe

September 20, 2013By Qeerrooin Oduu/News1 Comment

Fulbaana 20,2013 Amboo

Mootummaan wayyaanee gaaffii mirgaa finiinaa jiruu fi dura dhaabbannaa miidhama mirga dhala namaa itti jiramu hidhaan ala filannoo haaraa kan hin qabne Godina Shawaa lixaa magaala Amboo keessatti dargaggoota mana hidhaatti ukkaamsaa jira. Akka kanaan Fulbaana 19,2013 Mootummaan Wayyaanee waraqaalee dhaadannoo “ABOn Gaachana Ilmaan Oromooti” kan jedhu maxxansitanii jirtan jechuun dargaggoota hojii dhabdoota mana hidhaatti guuraa jira. Kanneen keessaa
1. Dargaggoo Tasammaa Taaddasaa
2. Dargaggoo Gaaromaa Immiruu
3. Shamarree Katamee Gaarii
Jedhaman mana hidhaatti ukkaamsuun reebichaa fi qorannoon dhiibbaa jabaa irraan gahaa jira. Dargaggoota Oromoo kanneen mootummaan wayyaanee warra isaanii jala adhoksuun nyaataa fi uffataan dararamaa jiraachuun isaaniis beekamee jira.
Mootummaan wayyaanee amala kana kan barate Godina Harargee keessattis dargaggoo Ahmed Jeeylan jedhamu maqaa miseensa ABOn yakkuun mana hidhaatti ukkaamsee jira.

In Ethiopia, more land grabs, more indigenous people pushed out

A journalist’s visit to South Omo, where rights groups say police have raped women and otherwise pressured locals to leave an area tagged to become a huge sugar plantation, was quickly curtailed by authorities.

By Will Davison | September 16, 2013

HAILEWUHA VILLAGE, SOUTH OMO, ETHIOPIA

(Christian Science Monitor) — As night wore on in a remote valley in southern Ethiopia, one policeman dozed and another watched a DVD comedy on a battery-powered laptop.

Close by, in a clutch of thorn trees and grass huts, an ethnic Mursi man tried to explain to outsiders why he is so concerned for his people, who have lived here as semi-nomads for generations but may soon be evicted to make way for a giant sugar plantation.

“We Mursi [people] do not accept this ambitious government ideology,” the man said of an official state plan to house them in new villages in exchange for their compliant departure. He is speaking in the village of Hailewuha, his face lit by flashlight. Cattle shuffle and grunt nearby.

“What we want is to use our own traditional way of cultivation,” he says.

RECOMMENDED: Think you know Africa? Take our geography quiz.

Ethiopian officials say the Mursi, like a growing number of ethnic or tribal groups in Ethiopia, are voluntarily moving out of their ancient lands; human rights groups say this is untrue.

The ongoing controversy is not new in Ethiopia, and “land grabs” by governments for lucrative leasing deals have become a story across the continent.

For example, in Ethiopia’s lush Gambella region, in the western area bordering Sudan, locals have been forcibly relocated to make way for the leasing of farms to foreign firms. This year, the World Bank and British aid agencies were swept into controversy over charges they helped fund the relocation including salary payments to local officials involved in the clearing of land.

The Mursi have lived in Omo for centuries. Partly for this reason they get frequent visits by tourists and anthropologists alike. Tall and elaborately decorated, their scarified bodies are daubed with paint and ornamented by hooped earrings and bicep bangles.

But now the Mursi may be those most affected by government operations to overhaul South Omo, an area that officials in Addis Ababa are calling economically and socially backward.

The plan would turn this scrub and savanna into about 700 square miles of state-owned sugar plantations that would in turn require building Ethiopia’s largest irrigation project.

The water to feed the sugar cane year-round is to come from the Omo river, and is made possible by Gibe III, a partly Chinese-funded hydropower dam that may be completed as early as next year. The cane will be processed at some five local factories.

The people of this valley, the Mursi, Bodi, and Karo, some of whom number only a few thousand, would need to reduce their cattle — their most prized possessions. Then many if not all will move into enlarged permanent villages.

Controlling the flow of the river will mean the end of an annual flood that makes fertile a strip of land for crops once the seasonal waters recede. An ongoing attempt to control Mursi traditions now means that at public meetings, state authorities implore the group to end “very bad” cultural practices like stick fighting and their characteristic lip-plates.

To be sure, Ethiopian authorities promise new jobs, public services, and plenty of irrigation for every Omo household that agrees to move out.

But this is not the view of international human rights groups who claim that Ethiopia is broadly and constantly harming locals as part of an authoritarian model of development.

In the most recent salvo, the Oakland Institute accused the state of using killings, beatings, and rapes as methods of forcing South Omo residents to accept the sugar cane projects. The California-based advocacy group also accused Western aid agencies and some US and British officials of covering up evidence of the abuses they heard about on research missions.

Instead of investigating claims made by Survival International, Human Rights Watch, and the Oakland Institute, Ethiopian authorities smear them as anti-development.

These groups help “drag Ethiopia back to the Stone Age,” is how the prime minister’s spokesperson, Getachew Reda, recently described Oakland’s agenda.

“We have a scar from them [critics],” says the chief administrator of South Omo, Molloka Wubneh Toricha, about the activists and journalists who make the 400 mile journey from Addis Ababa to the Kenya-border area, hoping to monitor developments. “They try and blacken our image.”

Yet in the single nighttime interview the Monitor was able to conduct with the Mursi, the criticism of the rights groups were echoed: “The government uses our ignorance and backwardness to control us,” said the Mursi man. “They force us to do farming…. Those who have been in the bush shall settle together in common village and be brothers. But our leaders do not accept this.”

It is impossible to verify whether these comments reflect the community’s opinion since officials and police prevented further inquiries by reporters in a trip there in August.

While regional officials at first permitted access to the Mursi, a few hours later, the administration backtracked.

Reporters on an independent visit were forced to camp next to the Hailewuha police station. A security commander regularly called in on a shortwave radio to check that the journalists were still corralled. Senior regional police arrived the next morning to escort them back to the regional capital, Jinka.

Later, apologetic officials in Jinka all had the same explanation: there had been a “misunderstanding.”

Yet rather than a genuine mix-up, the obstruction seemed to stem from a basic mistrust of outside eyes and voices. Mr. Molloka said journalists frequently “divert” the views of residents: “This is what burns our hearts,” he says, “at public meetings we told all the people not to give information to journalists.”

With media muzzled and most civil society initiatives stifled by restrictive laws, there is little independent information about what is happening in South Omo.

Along with the plight of the Mursi, for example, little is known about the impact of as many as 700,000 migrant workers that may move here to work on the sugar cane plantations.

Tewolde Woldemariam, a scholar and senior figure in the ruling party, who left in 2001, and an academician, Fana Gebresenbet, argue that the people, cultures, language and rights of South Omo people, which are theoretically protected by the constitution, are threatened by the new influx of migrant workers.

“Unless the problem is realized and mechanisms to tackle it are put in place, this demographic change puts the cultural and linguistic rights of the indigenous ethnic groups…at great risk,” they wrote for a conference in April at the Institute for Peace and Security Studies at Addis Ababa University. ”If we will be mixed with external people, perhaps we will be exposed to some contagious diseases like HIV/AIDS which we have never experienced in life.”

RECOMMENDED: Think you know Africa? Take our geography quiz.

The sugar and resettlement projects are well-intended but note little authentic official response about possible adverse effects, they wrote.

“The attitude of lumping everyone who raises the possibility of negative consequence of the development project on the local culture as one who wants to permanently perpetuate the pastoral lifestyle for tourist purposes is rampant at all levels of the region,” they said.

An important failing of trying to engineer and control the future of Omo is that local residents are kept from the design and involvement in policies concerning themselves, is the consensus view of a number of analysts sympathetic to the nomads.

As the Mursi man who we spoke to asked reporters late at night: “The government forces us to accept this project. Do you think this is a good way?”

Call for Oromo Peaceful Rally in Oslo, Norway, on September 14, 2013

Call for Oromo Peaceful Rally in Oslo, Norway, on September 14, 2013

September 8, 2013 at 5:45 pm · Gadaa.com

The Oromo Youth Movement in Norway, together with Oromo nationalists, has finished its preparation to hold demonstration on Saturday, September 14, 2013.

Place: From Oslo Central Station to Parliament
Time: 13:00-16:00

The objectives of the demonstration:

Condemning the coldblooded massacre of our people by TPLF/EPRDF federal police in Kofale town, Arsi Zone of Oromia Region;

Call for a reversal of racial and politically motivated sentences on the Oromo University students by the TPLF/ EPRDF;

Condemning the escalating human rights violations, land-grabbing and the ethnic cleansing of the Oromos by Liyu Police of the EPDRF regime in Hararghe, Oromia;

Holding a candlelight vigil to remember the Oromo activist Engineer Tesfahun Chamada, who died in the Kaliti Prison after a horrible and inhuman torture by the Ethiopian government.

We call upon all Oromo and friends of the Oromo to join us on this historical event.

Contacts:
Email: Oromofirst.Oromiya@gmail.com
Tel: +4794724502 / +4746723604

VOICE OF OROMIA: Accountability in Politics: The case of the Oromo ...

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

By Qilxuu | September 1, 2013

Oppression conceives struggle. Struggle needs organization under a common motive, from a simple aggregation in a tea/coffee party to forming a grand political union running for country leadership with far-reaching ideology. Organizations rise up with objectives and set up goals, and may eventually succeed or succumb, depending on how successfully they managed to come to their final endeavors.

The rise and weakening of the Oromo Liberation Front (OLF) during the past four decades is a milestone in Oromo history. The recognition of an Oromo region with a distinct territorial integrity and map, the acceptance of the Oromo language as official and instructional media in Oromia state are chief among the achievements. However, the principal objective of establishing an independent Oromo Republic is still far from sight. As a result, in the past two/three decades, we witnessed the sprouting of several political groups from the fundamental root, the OLF, denouncing the original agenda as a failure, and declaring themselves as reformists/revolutionists with a better agenda for the Oromos, and even for the rest of the people oppressed by the Ethiopian Regimes, past and present, based on their ethnic/national identity. Prior to their segregation into smaller split groups, they preached the objectives and goals of their parent organization, the OLF, and won the support of their targeted supporters, who contributed immensely to the success of the struggle, up to life sacrifice. The detention, torture and ultimate departure by death of Alemayehu Gerba, and recently, Tesfahun Chemada, is a case of utmost attention. Note that, had it not for our propaganda, these young Oromos, could have made their choices afterwards, to lead the types of life styles we are leading, on their own: we told them to follow us, but we were not there when they arrived. 

It is a matter of fact that these various groups who try to establish themselves on the popular demands for freedom/liberty, are well aware of the damages caused by the opponent as well as the proponents of the idea on wealth, life, and many other aspects of life on the Oromos and other peoples living in Oromia. Furthermore, some of the split groups like the ODF (of Lencho Letta) and “the No Name” (of Kemal Galtu), who acknowledged a defeat in the struggle, more or less bluntly, at least in the case of forming an independent/ sovereign Oromo state, tried to announce a new direction, without any apology for their previous wrong plans /at least for being a part and parcel of a wrong endeavor/ in which the precious lives of many innocent people were endangered and lost all together. Let me ask the new gangs of the Oromo struggle, like the ODF: do you really feel pity for the sufferings of the Oromo people which your mere propaganda as members your parent OLF caused during the past several decades? What is your guarantee if your new plan also encounters a similar ending after sometime in the future?

I’m not blaming you for your change of mind. Anybody can take a different course after an initial decision as the circumstances change. The implementations of our plans may face insurmountable challenges at some steps/phases in their course. We may need to make amendments to make to changing conditions and proceed to our goals or we have to stop our plan all together and set up a new one. I believe both are possible, but with regard to the existing case of the Oromo struggle, the latter seems to be more inappropriate, as we are closer to achieving victory than any previous time in the history of the struggle.

Let me ask you once again: who is responsible for the damages that one or the other party inflicted in this struggle? You may say that you don’t think that there should be anybody to assume the responsibility in such political games, whatsoever. We know that political games may end up with disastrous consequences of incalculable magnitude in human life, individually or collectively.

Accountability does not merely mean the punishment of a wrong doer. It should leave a lesson for the culmination of a repetitive wrong doing. My urge is for the latter. In scientific experiments, repletion of an action several times improves our reliability on the outcomes, but if we change a single parameter it will be a quite different experiment with a quite different result, and does not contribute the reliability. Insisting on a well-planned experiment will bring us closer to our goal each time we try it. Vacillators will never know even their own locations, let alone entering the territory of a reality. As for me, there is nothing more shameful to come together for a welfare dinner party for a newly formed party at the “graveyard” of a parent party while its loyalists are languishing in prison and refugee camps all over the world.

Let’s pray to God to give us the wisdom to come to our minds and be our natural selves!

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

By Qilxuu | September 1, 2013

Oppression conceives struggle. Struggle needs organization under a common motive, from a simple aggregation in a tea/coffee party to forming a grand political union running for country leadership with far-reaching ideology. Organizations rise up with objectives and set up goals, and may eventually succeed or succumb, depending on how successfully they managed to come to their final endeavors.

The rise and weakening of the Oromo Liberation Front (OLF) during the past four decades is a milestone in Oromo history. The recognition of an Oromo region with a distinct territorial integrity and map, the acceptance of the Oromo language as official and instructional media in Oromia state are chief among the achievements. However, the principal objective of establishing an independent Oromo Republic is still far from sight. As a result, in the past two/three decades, we witnessed the sprouting of several political groups from the fundamental root, the OLF, denouncing the original agenda as a failure, and declaring themselves as reformists/revolutionists with a better agenda for the Oromos, and even for the rest of the people oppressed by the Ethiopian Regimes, past and present, based on their ethnic/national identity. Prior to their segregation into smaller split groups, they preached the objectives and goals of their parent organization, the OLF, and won the support of their targeted supporters, who contributed immensely to the success of the struggle, up to life sacrifice. The detention, torture and ultimate departure by death of Alemayehu Gerba, and recently, Tesfahun Chemada, is a case of utmost attention. Note that, had it not for our propaganda, these young Oromos, could have made their choices afterwards, to lead the types of life styles we are leading, on their own: we told them to follow us, but we were not there when they arrived. 

It is a matter of fact that these various groups who try to establish themselves on the popular demands for freedom/liberty, are well aware of the damages caused by the opponent as well as the proponents of the idea on wealth, life, and many other aspects of life on the Oromos and other peoples living in Oromia. Furthermore, some of the split groups like the ODF (of Lencho Letta) and “the No Name” (of Kemal Galtu), who acknowledged a defeat in the struggle, more or less bluntly, at least in the case of forming an independent/ sovereign Oromo state, tried to announce a new direction, without any apology for their previous wrong plans /at least for being a part and parcel of a wrong endeavor/ in which the precious lives of many innocent people were endangered and lost all together. Let me ask the new gangs of the Oromo struggle, like the ODF: do you really feel pity for the sufferings of the Oromo people which your mere propaganda as members your parent OLF caused during the past several decades? What is your guarantee if your new plan also encounters a similar ending after sometime in the future?

I’m not blaming you for your change of mind. Anybody can take a different course after an initial decision as the circumstances change. The implementations of our plans may face insurmountable challenges at some steps/phases in their course. We may need to make amendments to make to changing conditions and proceed to our goals or we have to stop our plan all together and set up a new one. I believe both are possible, but with regard to the existing case of the Oromo struggle, the latter seems to be more inappropriate, as we are closer to achieving victory than any previous time in the history of the struggle.

Let me ask you once again: who is responsible for the damages that one or the other party inflicted in this struggle? You may say that you don’t think that there should be anybody to assume the responsibility in such political games, whatsoever. We know that political games may end up with disastrous consequences of incalculable magnitude in human life, individually or collectively.

Accountability does not merely mean the punishment of a wrong doer. It should leave a lesson for the culmination of a repetitive wrong doing. My urge is for the latter. In scientific experiments, repletion of an action several times improves our reliability on the outcomes, but if we change a single parameter it will be a quite different experiment with a quite different result, and does not contribute the reliability. Insisting on a well-planned experiment will bring us closer to our goal each time we try it. Vacillators will never know even their own locations, let alone entering the territory of a reality. As for me, there is nothing more shameful to come together for a welfare dinner party for a newly formed party at the “graveyard” of a parent party while its loyalists are languishing in prison and refugee camps all over the world.

Let’s pray to God to give us the wisdom to come to our minds and be our natural selves!